
HDfli '\- ';'■'}' .'■'.' 



1 ''.•,- 








Glass. 
Book. 



AN 

ENQUIRY 



INTO THE 



MORAL REGENERATION 



OF 



HUMAN NATURE; 



OBSERVATIONS ON THE RELATION IT BEARS TO THE 
SEVERAL DUTIES OF A 

CHRISTIAN LIFE. 



By GEORGE M'CANN, 

MINISTER OF THE GOSPEL. 



I will make a man more precious than fine gold ; even a man than the golden 
wedge of Ophir. — Isaiah xiii. 12. 

yvc&id eccvrov. 



EDINBURGH: 
PRINTED FOR THE AUTHOR, 

BY ANDREW JACK, 134 HIGH STREET. 



MDCCCXXVIII, 



TV/*' 



CONTENTS. 



Introduction . . . . • Page 11 

Humanity man's proper nature . 33 

Reconciliation and free-will ... 60 

Immortality of the soul . . . . . 89 

Moral duties and christian virtues . . . 117 

Virtue . . . ... 123 

Justice . . ... . 128 

Prudence . . . . . .13.1 

Temperance . . . . . . L32 

Fortitude . . . . . . . 139 

Faith . ... . . 143 

Hope .... . . 149 

Charity 152 

Humility . . 159 

The cross of Christ the way to glory . . . 163 

Superstition and enthusiasm . . . . 181 

Reflections and conclusion . . . . 187 



PREFACE. 



?▼ hen we make man the subject of our inquiry, 
in whatever light we view him, either physically 
or morally, he becomes an object of peculiar inter- 
est ; and when, in the prosecution of these inqui- 
ries, we perceive the perfect adaptation of his num- 
erous moral and physical properties, in the forma- 
tion of one great whole, we are lost in the contem- 
plation of the astonishing creative powers manifest- 
ed in his formation, and exclaim with the psalmist, 
that " he is fearfully and wonderfully made !" Nor 
are these solemn aspirations lessened in the con- 
templation of him, even in his depraved state ; we 
view him still great — though in ruins, and wonder 
that that great and beneficent Being who formed 
him, should deign to preserve in him the primitive 
stamp of his own divine nature ; that he should 
vouchsafe his manifold kindnesses, in the continua- 
tion of his being, and preservation here, and in ex- 
tending it to a future state, made glorious by his 
own external presence. 



4 PREFACE. 

" When I consider the heavens which thou hast 
made, the sun, moon, and stars, which Thou hast 
ordained ; What is man that thou art mindful of 
him, and the son of man that thou visitest him ?" It 
is in the comparative ruin of man's moral greatness, 
and connexion with his Creator, that his present 
humiliating condition forces itself so powerfully up- 
on us, that we see those rational faculties, so wisely- 
ordained for his Maker's glory, and his own happi- 
ness, prostituted to purposes foreign to both ; yet, 
the very existence of these faculties, however they 
may be misapplied, justify every attempt to eluci- 
date their capabilities, and to direct them to their 
primitive channel ; to shew that they may yet be 
productive of their great ends ; and that, in their 
due regulation, centers the moral duty we owe to 
God, our neighbour, or ourselves. 

The magnitude and importance of an attempt 
of this kind, can only be estimated by anticipating 
the eternity of consequences to which man is liable. 
He does not live here for the mere gratification of 
sense ; his sensitive enjoyments were intended to be 
subordinate to the end of present peace and future 
glory. All these ennobling faculties were never in- 
tended to be confined to the probation of "threescore 
years and ten." Man is abeingmade for another state 



PREFACE. 5 

of existence; and if the attention could be rivetted to 
this great truth — that humanity is eternal, as the na- 
ture from whence it derives its being ; that our ac- 
tions here, which consist in the proper appropriation 
of the several attributes of humanity, affect its eter- 
nal state and condition ; that this appropriation 
depends upon a proper application of our reason, 
to the investigation of the matter, and of the ex- 
tent of our powers in the mighty work ; we would 
give God the glory, that we were yet in a land of 
hope ; we would hasten to redeem the time, and 
wonder that so much had been lost in doing those 
things which hath neither the promise of the good 
things of this life, nor of that which is to come. 

The heathen philosophers, who made man their 
principal study, discerned the distinguished im- 
portance of his being: although, without revela- 
tion, they saw not the superior excellence of his 
nature; yet they concluded that he was their 
most proper study. Hence, their celebrated mot- 
to, " Man, know thyself." But with higher won- 
der may that man view his exalted situation in the 
scale of being, who understands, from the councils 
of heaven, that he is made capable of receiving and 
enjoying everlasting life ; that after obedience in a 
restored humanity unto death, he shall partake a 



b PREFACE. 

divine nature, and sit down as a conqueror on the 
throne with Jesus, as he has overcome, and is sat 
down with his Father on his throne. The great 
mystery of godliness, (as the inspired apostle ex- 
presses it) " God manifested in the flesh," proves 
clearly, in our favoured day, that which excited 
astonishment in the exalted views of Solomon, and 
made him cry out, " Will God in very deed dwell 
with men on the earth /" 

The term humanity embraces more than a super- 
ficial observer would be led to imagine. It is a term 
comprehensive in itself, and embraces and con- 
nects all that is morally virtuous, with Christian 
principle. Its province includes one of the greatest 
creative works of infinite wisdom — the foundation 
of the covenant of grace; the great sacrifice of atone- 
ment ; and, of a necessary consequence, everything 
relating to our present and eternal welfare. One 
would imagine, that a subject so vast, and so com- 
prehensive, would have long since exhausted the 
ingenuity of metaphysical research ; but, strange 
to say, it has scarcely been touched upon by any, 
even by those who have spent their lives in the 
benevolent duties of regulating society, by either 
legal or religious compacts. 

An indefinite and vague opinion, that the fall of 



PREFACE. 7 

man destroyed his original nature, caused men to 
take for granted what was but partially true, and 
led him to exercise, in abstract and limited sectar- 
ian prejudices, virtues and qualities in themselves 
noble and humane ; but unproductive of benefit, 
from their want of foundation in the true nature 
of things; from their not having found the way to 
the heart by that proper channel which natural 
views, and the language of nature, never fails to 
find, and from this being mixed up with their own 
contracted notions of establishing their individual 
views. 

I was led to consider the subject from the simple 
enquiry of what man was — from the Scripture — and 
other accounts of him; what he is capable of inamoral 
point of view; and how far his present actions, habits 
of society, &c. are concerned in making him what he 
is. And this led me further to enquire, how far his 
moral nature was capable of improvement, and the 
relation his own exertions bore to his duties here. 
Whether or not that nature was bad in itself, or 
that we were daily contributing to make it so. 

I next viewed it, as it appeared in the Son of 
God, and our Divine Redeemer ; and the more I 
looked at it, the more I was convinced, that it 
was a neglected subject. I became at last resolv- 



8 PREFACE. 

ed to submit my thoughts on it to the ordeal of 
public and general intelligence, with a view to ex- 
cite enquiry, and to draw the attention more closely, 
to a matter with which we are so closely allied ; 
not doubting but that new thoughts may arise, 
and society be benefited, by prosecuting a theme so 
interesting, that even a angels desire to look into 
it." I have viewed it abstractedly ; nor have I to 
my knowledge allowed a single thought of private 
prejudice, to interfere with my design of general 
usefulness. 

Like the principles of nature itself, it has its 
existence in the great original laws, by which the 
great whole was set in motion. It rises above the 
invention of man's theories, and extends its blessed 
effects to all nations. Like the vivifying principles 
of light, it reflects its divine influence upon the 
just and upon the unjust, unshackled by colour, 
clime, or human invention. 

The primary point of importance in the subject 
of this enquiry, and which I mean to investigate, is, 
Whether we have sufficient Scripture authority for 
believing that the redemption which believers have 
by Christ Jesus, frees them, not only from the 
guilt of sin ; but whether they have also a restora- 
tion of human nature in a state of sanctified purity ? 



PREFACE. 9 

1 do not mean a state such as Adam had — of unsuf- 
fering innocence, in the garden : but whether we 
may, as believers, expect a nature in conformity to 
the law, — a nature to which the commands of God 
will not be grievous, and in which believers may 
both obey and suffer after the example of Christ. 
If they receive a restored humanity, we then find 
a rule for the regulation of morals, according to 
truth and the nature of things : and also, for de- 
tecting the deceptory arts of enthusiasm and super- 
stition ; also a plain path of obedience for our feet, 
of universal application. Taking up the cross and 
following Christ will be our reasonable service; 
while, without such a nature, we could not obey, 
and suffer with Christ ; for his example would be 
inimitable, and an attempt, in such a case, pre- 
sumption. 

Whether the nature of man be entirely or parti- 
ality depraved, or whether he is restored by the wash- 
ing away of sin, or a new creation, I do not at present 
dispute ; for no less than the power of God which 
spake the world into being, can either restore 
or create us anew. And the Scripture, in di- 
vine wisdom, speaks of the mighty work, by figures 
applicable to both methods of salvation. But what 
affects the question on this point, is, whether or 



10 PREFACE. 

not human nature be restored ; for if human na- 
ture be restored in its identity, we have then a 
rule for judgment, and a key to much useful know- 
ledge, in an embodied form, which will render the 
example of Christ expressive of divine wisdom, and 
our believing obedience full of comfort. 

But if we have no Scripture ground to ex- 
pect a restored humanity, salvation will con- 
stitute a new nature, but not a human one ; 
and therefore, unlike the nature in which Christ 
obeyed and suffered. By this some degree of dis- 
similitude would appear to exist between Christ and 
his brethren, whom it behoved him to be made 
like unto ; for it is said, that " both he that sancti- 
fieth, and they who are sanctified, are all one ; for 
which cause he is not ashamed to call them brethren" 
As many Scriptures border on the line of this in- 
quiry, it becomes us reverently to enquire in the 
temple of the Lord, and wait at wisdom's posts, call- 
ing on him who hath promised to give to them that 
ask him : " for every one that asketh receiveth, and 
those that seek shall find, and to those who knock it 
it shall be opened." 



INTRODUCTION. 



In offering a few thoughts on the subject of this 
enquiry, I make no other apology, than the short- 
ness of time, and the importance of the subject it- 
self; hoping my readers will allow the propriety of 
every prudent attempt to disseminate principles 
in their tendency calculated and designed to re- 
move antisocial errors and prejudice ; by presenting 
to the mind such reasons and arguments, as may 
excite generous passions, kindle the love of moral 
virtues, and christian graces ; thus stirring up those 
gifts of God within us, which he hath bestowed, in 
order to bless and tranquillize every enlightened and 
humanized being. Amid the variety of religious 
systems which abound in our day, we yet want (I 
presume) a centre of union, a consistent ground 
of reconciliation ; a desideratum to the generous 
and liberal of all christian parties ; a standard to 
which they may resort ; a place where they can 
meet each other in peaceful freedom and mutual edi- 
fication ; I would say, genuine social christian pri- 



12 INTRODUCTION. 

vileges ; where a benevolent and mutual right of 
free discussion will be not merely tolerated, but de- 
sired and allowed. Every man should prefer truth 
to a mere sectarian dogma ; and regard genuine mo- 
rals, arising from restored humanity, as the best ex- 
ternal evidence of that religion whose" voice pro- 
claimed peace on earth, and good will to men. 
The promised time is approaching, when free in- 
vestigation and candid inquiry will be more care- 
fully attended to, — truth received on its own proper 
evidence, — and its friends learn to be more kind 
and forbearing. A time, when truth in the love 
of it, will be the only bond of christian union: — That 
happy time when men will beat their (party) swords 
into plough-shares, and their spears into pruning- 
hooks ; when one sect will not strive to vex another, 
but rather, in the cause of truth, studiously strive 
who shall render themselves most agreeable to so- 
ciety, acting humanely in the spirit of christian love, 
and doing good to mankind ; " for with such sacri- 
fices God is well pleased." " For our weapons of 
warfare are not carnal, but mighty through God to 
the pulling down of the strong-holds of sin. 

And, if I may express myself freely, I would say, 
that a restored human nature is this desideratum. 
The human nature is the nature of man — the na- 
ture in which God created him — where shone the 
luminous rays of light and love, where reason blos- 
somed, and where virtue smiled. In this nature 
man held communion with God : But alas ! this 



INTRODUCTION. 13 

nature sin has defiled, and Satan has tempted. Yet, 
amazing love ! this nature God restores, Christ as- 
sumes, wears, washes, sanctifies, and redeems, with 
his own blood ; takes the prey from the terrible, and 
delivers the lawful captive. This human nature 
restored, and endowed with moral virtues and 
christian graces, becomes the seat of sympathy, af- 
fection, and reason. If man lived according to the 
design of God in his creation, society would be a 
blessing, and the increase of mankind an increase 
of social happiness and delight. Men were not made 
to be enemies to each other, but friends, brothers : 
for of one blood God made all men, that in that 
one blood, we should feel the sympathies of bro- 
therhood, and live in love as the children of one 
indulgent parent, Eph. v. 1. 

The restoration of human nature is essential to 
moral virtues, to Christian graces, to social duties : 
so necessary to our felicity, that society cannot be 
happy without it ; nor can any profession of reli- 
gion, however strict, zealous, or superstitious, be 
substituted in the stead of it The reason is evi- 
dent, for without a restored human nature, we can 
neither have clear reason, nor sound minds ; with- 
out reason we cannot have the joys of reflection ; 
nor the joys of reason, without human sympathy : 
besides, the joys of either separate, are unsatisfying 
and transient, therefore inadequate to the happiness 
of a rational nature : Hence, the enthusiast who 
soars, and the superstitious who sink in their devo- 



14 INTRODUCTION. 

tions, worshipping without the reason of the mind, 
are equally distant from the true and rational hap- 
piness of a restored nature. The enthusiast may 
have an elevated fancy, and highly excited feelings 
of sensitive devotion, and the superstitious devotee 
may indulge in the melancholy pleasure of a 
gloomy sorrow, in which he may fancy himself 
atoning for past follies, by present mortifications, 
while God's word says to both, as unto the super- 
stitious Jews, " who hath required these things at 
your hand ?" The religion of Jesus is a reasonable 
service, and glorifies God as it benefits man : but 
what tends not to the rational happiness of man, 
receives no authority from God. Mistaken notions 
have wide extremes : Some place religion in feel- 
ings, others in reflection : the first fear reasoning 
as dangerous to a happy state of the mind; the latter 
consider mere feelings as the path-way to fanati- 
cism ; whereas, a restored state of human nature, 
most happily and temperately unite clear intelli- 
gence in the mind, with happy sensations in the 
nature; thereby perfecting a consistent and rational 
devotion. 

It is to be feared, many view religion only as a 
system of right opinions, and decent ceremonies, 
where propriety of attendance is dictated by custom, 
and their fear towards God taught by the precepts of 
men. Such believe on the evidence of men's autho- 
rity, rather than the force of divine convictions; 
these will devoutly present at God's altar, their 



INTRODUCTION. 15 

persons, gifts, and devotions, hoping to stand ac- 
cepted with God on these accounts, and to obtain 
the name of charitable and religious amongst their 
neighbours. 

While much is said about opinion merely, the 
depraved state of man's nature seems forgotten or 
neglected ; that until these diseases of heart and 
nature are removed, our devotion will be only a 
form, and our happiness a shadow. Nor is this the 
whole evil ; for connected with these, is the awful 
danger of imposing on the young and ignorant, a 
false impression of the religion of Jesus, exhibiting 
a cold, formal, lifeless attendance on the external 
part of religion, shewing at the same time real life, 
and love, and desires for the present world ; what 
will the conclusion of young minds be, but that 
the world is the chief good, religion a cheat, and 
that those who set before them such an example, 
are either fools, or knaves ? 

We are taught by the voice of revelation, to put 
on the new man : but, in order to put on the new 
man, we must first put off the old. We must 
therefore, put off the old man and his deeds ; for, 
should the old man and his deeds remain uncruci- 
fied, while we put on the new man by profession, 
this would be to make the motley figure, the 
Christianity of many exhibit in the world. Chris- 
tianity does not consist merely in name or notion ; 
and although it is to be regarded by proper obser- 
vances, yet no form can fully comprehend it. Men 



16 INTRODUCTION. 

have endeavoured to establish religion, by senti- 
ments, by ceremony, and by laws, or rules without 
effect ; for if there had been a law which could 
have given life, " Verily, (saith an apostle) righte- 
ousness would have been by the law," Gal. hi. 21. 
We require a nature obedient to the law — one in 
conformity to it, one to whom the commandments 
of the pure law will not be grievous ; this is the hu- 
man nature restored, washed in the laver of regen- 
eration. For, in order to approach God aright, the 
heart must be " sprinkled from an evil conscience, 
and the body washed with pure water." 

Man being a weak creature, unable, in this pre- 
sent state, to know much of abstracted excellence, 
the wise Creator has embodied his love and wisdom 
in emblems. The human nature itself is a dark bo- 
dy, where God hides much of his great designs ; 
these will unfold themselves, to the glory of God, 
and the happiness of man, in the council of his re- 
volving providences. Much of the mystery of love 
is reserved for the practice of duty ; the disobe- 
dient,' therefore, can never know, in that state, the 
blessings of religion, as they are realizedin substance 
rather than shadow, and in practice rather than 
theory, " Hid from the wise and prudent, and re- 
vealed unto babes," Matt. xi. 25. 

If we admit a legimate connexion between natu- 
ral and revealed religion, it will be necessary to ad- 
mit the propriety of restoration in human nature, 
— as a soil for the seed of moral virtues, — as a ground 



INTRODUCTION* 17 

for the foot of Jacob's ladder to rest on, that the 
ascent to heaven may have a connection with 
truth and nature, according to the example of our 
Lord Jesus Christ. Many christians discover the 
obligations of natural religion* and the proprie- 
ty of moral virtue, who have not perhaps discerned 
the close union and exact harmony which subsist 
between moral virtues, and christian graces. 

Sin disturbs the natural union between the soul 
and the body; but when the soul is cleansed 
from sin, there is a fellowship between the soul and 
Christ, and between Christ and God ; to preserve 
this union, while man is in his probationary state, 
requires faith in the Son of God, and obedience evi- 
denced by the putting away of sin. Some have en- 
tertained strange prejudices against human nature, 
and speak of it as they would of the carnal, mak- 
ing no difference ; forgetting that Jesus Christ wore 
it; this is certainly an error, and the root of 
many errors, very dangerous in the practice of 
duty. When our Lord appeared to put away 
sin by the sacrifice of himself, it was sin only ; 
there was no necessity to destroy human nature 
with the work of the devil : all sin is said to be 
of the devil, and those who love and practise sin 
are said to be of their father the devil, while 
his works they do, but no longer. Human na- 
ture is God's work, his creation, and before de- 
filement with sin, was very good ; and when creat- 
ed anew in Christ Jesus, is again very good ; no 
man hateth his own flesh with any propriety of 

B 



18 INTRODUCTION. 

reason ; the obedience and sufferings of our Lord 
was in that body prepared for him, and that body 
was the human nature, and in this he left us an 
example that we should follow his steps. It " be- 
hoved Christ," saith the apostle, to " be made like 
unto his brethren, that he might be a merciful and 
faithful High Priest in things pertaining to God, 
for in that he himself hath suffered, being tempted, 
heis able to succour them that are tempted," Heb.ii. 
18. He is the head, they are the members, this 
figure implies the same nature. But it is a truth 
declared plainly without any figure, that because 
the children were partakers of flesh and blood, he 
also himself likewise took part of the same ; for he 
took not on him the nature of angels ; but he 
took on him the seed of Abraham, Heb. ii. 14, 16. 
Flesh and blood dissolves no union between the 
merciful Redeemer and his followers. But the 
Lord Jesus disowns the least relationship with sin 
and wickedness. Sin is not the nature of man, but 
the disease and defilement of man's nature, nor is 
sin natural to man. As a physician from the hea- 
vens, Christ came to heal the worst disease of man, 
and to put away sin by the sacrifice of himself. 

In the days of gospel power, men were enjoined 
to put away their sins, calling upon the name of 
the Lord, Acts xxii. 16. In those happy days be- 
lievers purified themselves in obeying the truth, 
1 Pet. i. 22. We pray for those days of power a- 



INTRODUCTION. 19 

gain, when men will desire salvation, and be truly- 
willing to put away their sins ; or, as saith the pro- 
phet, " be willing to be made clean/' Jer. xiii. 27. 
Christianity is a new creation ; believers are the 
workmanship of God, " created again in Christ 
Jesus unto good works, which God hath ordained 
that we should walk in them," Eph. ii. 10. " If 
any man be in Christ, he is a new creature," 2 Cor. 
v. 17. Whereas many, it is to be feared, cover 
with a covering, not of God's Spirit. But in the 
blessed change of which the gospel so fully speaks, 
the heart of stone is taken away, and the heart of 
flesh restored ; on this new heart God promises to 
write his laws, and with the blessings of a new 
covenant, to give a new nature, Heb. viii. 10. This 
new heart which the Lord has promised, will be 
susceptible of genuine feelings, pure friendship, 
living virtue, moral obligation, and christian love ; 
to use Solomon's fine figure, " A garden enclosed 
is my sister my spouse ; not like the garden of the 
sluggard, covered with thorns and briers ; but like 
a garden well watered ; or a field which the Lord 
hath blessed, Isa. lviii. 11. Gen. xxvii. 27. Such 
bring forth fruit to God's glory, not merely leaves 
of profession, but fruits of righteousness ; they 
love as brethren, " not in word only, but in deed 
and in truth." They possess a nature capable of 
God's original image, a nature which partakes of 
the kind and generous feelings of humanity. 
Human nature, therefore, is man's proper nature 



20 INTRODUCTION. 

where he lives, thinks, and suffers ; it is the pro- 
vince of thought, the centre of feeling, the sub- 
ject of faith, and the happy seat of love and affec- 
tion. 

Can any say, therefore, with propriety, that 
when the God of love calls on his people to love 
him with all their hearts, and minds, and strength, 
that he is an hard master, reaping where he has 
not sown, or gathering where he has not strawed ? 
Is it not rather an additional blessing to be autho- 
rised in the joyful privilege of bringing to his altar, 
the fruit of our lips, giving thanks to his name ? 
Heb. xiii. 15. 

When the Jewish people, which God planted as 
a right vine, had continued to add sin to sin, per- 
verting their ways, departing from the Rock from 
whence they were hewn, and corrupting them- 
selves, until they had not the mark of his children ; 
nevertheless still wished to be called sons of 
Abraham ; but the Baptist, so far from calling them 
sons of Abraham, the friend of God, he denies 
them even the name of men ; for as they had chang- 
ed their nature by sinful practices into the nature 
of poisonous animals ; he therefore addresses them, 
not as descendants of Abraham, but as descendants 
of the serpent, a generation of vipers, Matt. iii. 7. 
" Saying, who hath warned you to flee from the 
wrath to come," evidence a change of heart by 
the fruits of your lives, and call not Abraham your 



INTRODUCTION. 21 

father, unless your faith and fruits of faith resemble 
his. In vain do ye boast a pedigree derived from 
Abraham,—*" For God is able of these stones to 
raise up children to Abraham." Our Lord reproves 
the same absurdity in the Jewish people, by telling 
them they were of their father the devil, while they 
did his works, and would not allow them a name 
which did not correspond with their nature. When 
Peter addresses the Jewish sanhedrim, he uses no 
flatteringtitles, but boldly declares them to be trai- 
tors — thebetrayers and murderers of Jesus: likewise 
Paul, when sent to the heathen, it was to turn them 
from darkness, not to flatter them in it. Human na- 
ture implies the duty of obedience and suffering, and 
by many is reproached and stigmatised, either from 
the custom of others, or to make room for a favorite 
system ; for systems seem to multiply like the 
altars of Israel, Hosea x. 1. Men shew a greater 
fondness for any system of notions, than for the 
practice of truth, both in the natural and moral 
world ; men are averse to the plain path of duty, 
although blessings are connected with theory, and 
happiness with the practice, — "Blessed are ye if 
ye know these things ; happy are ye if ye do them " 
The Lord seeth not as man seeth ; for man 
looketh on the outward appearance, but the Lord 
looketh on the heart, 1 Sam. xvl 7. Those who 
worship God are required to worship him in spirit 
and in truth. Can we do this while sin has domi- 
nion over us, while our hearts and natures are cor- 



22 INTRODUCTION. 

rupt, unrenewed, and unsanctified? Impossible: for 
his servants ye are to whom ye obey ; whether of 
sin unto death, or of obedience unto righteousness, 
Rom. vi. 16. God would not accept on his altar the 
polluted, the lame, or torn, in sacrifice, even under 
the law ; we therefore cannot think that a less pure 
worship can be now acceptable to him in the bright- 
er days of Gospel purity. Neither can we worship 
without the aids of the Holy Spirit, who helpeth 
our infirmities, and maketh intercession, according 
to the will of God : who promises the Holy Spirit 
as an abiding witness to his people, and they are 
to be holy in body, soul, and spirit, and our bo- 
dies to be temples for the Holy Spirit, and con- 
sequently to be kept holy ; for he that defileth the 
temple of God, him will God destroy, 1 Cor. iii. 17. 
True worshippers of Deity contemplate the glo- 
ry and perfections of the God they worship ; nor 
can they grow in his grace, receive his image, or 
obey his will, unless he is known to them in his cha- 
racter as a reconciled God and father. God is a 
God of love and mercy ; but can the cruel, the con- 
tentious, the inhuman person, with such a temper 
of mind worship a God of compassion ? Can the 
adulterer, whoremonger, or unclean person, wor- 
ship, without repentance, a God of holiness and 
purity itself? Or can the proud, the vain, the 
scornful, the selfish and covetous, while they re- 
main such, worship in the spirit of brotherly kind- 
ness and Gospel holiness, a God of justice, wisdom 



INTRODUCTION. 23 

and power, whose laws are impartial, and whose 
kingdom is everlasting ? Impossible. The whole 
Jewish economy taught, in a manner minute and 
specific, not only the time and place, but way and 
manner; and in nothing were they more particu- 
lar than in the ceremonial cleanness, and difference 
of the creatures which were to be offered to God 
in sacrifice ; no bird nor beast except those which 
were clean, and even these were to be free from 
blemish — living sacrifices — not torn, nor lame, nor 
sick, Mai. i. 13. We learn that fine linen, white 
and clean, is the chosen emblem to represent the 
righteousness of the saints, Rev. xix. 8. : and under 
the law, the Israel of God, were forbidden, by a 
positive law, to wear a garment of different kinds 
mingled, as of linen and woollen, Lev. xix. 19. -Deut. 
xxii. 11. ; besides the curtains of the ark were of 
fine linen ; the coat and mitre of Aaron the high 
priest, and the dresses for the other priests, were to 
be of linen, Exod. xxvi. 1. and xxviii 37, 39, 42. 
All the typical laws were full of meaning, and as a 
shadow of good things to come, the body being of 
Christ, yet the shadow will help the eye to see the 
sun, and the shadow of the law, as a schoolmaster 
brings us to Christ. If God was pleased, under the 
law, in his unsearchable wisdom, to be so minute 
in the outward kind and form of worship, will he, 
under a more glorious dispensation, be indifferent 
about the temper and spirit in which we wor- 
ship Him ? the law made nothing perfect, but 



24 INTRODUCTION. 

the bringing in of a better hope did. Will the 
unchangeable God appoint outward garments un- 
der the law, and care nothing for the garments 
which cover our spirits, in the purer worship of 
the latter day's glory ? No truth is plainer taught 
from the Old Testament by precept, than those 
from the New in example : " the law was given 
by Moses, but grace and truth came by Jesus 
Christ." He came to fulfil the law, to be the 
light of its shadows, the substance of its emblems, 
and the life and fulfilment of all the promises; he 
not only taught the law, but lived in all its pre- 
cepts and designs. Heaven's treasuries of wisdom 
were expressed in precepts by him, and its good- 
ness and love exemplified in practice ; he not only 
taught his followers what was true, but shewed 
them how to live. And more, O wondrous love ! 
he taught us how to die. 

From the force of his example, I would just 
observe, and I think it very plainly revealed, and 
our Lord expresses it in word, saying, " If any 
man will come after me, let him deny himself, viz. 
any sinful desire of the old man, and take up his 
cross, and follow me." " To offer our bodies, a 
living sacrifice, holy and acceptable to God," is both 
by injunction, and after the example of Christ, our 
reasonable service, Rom. xii. 1. 

Under the law, clean beasts, emblems of inno- 
cence, were appointed to be offered in sacrifice,, 
such as oxen, heifers, lambs, and kids of the goats„ 



INTRODUCTION, 25 

among the beasts ; and among the birds, the pigeon 
and dove, &c. being clean and innocent creatures ; 
for no ravenous creature could be offered, such as 
lions, bears, wolves, tygers, or apes, of beasts ; nor 
eagles, kites, cormorants, &c. among the birds. 

We have no ground to suppose, that under the 
more glorious dispensation of the gospel, where all 
the Israel of God are a royal priesthood, a chosen 
generation, a peculiar people, that any of them 
will be allowed to offer unclean sacrifices ; neither 
indulged in the neglect of offerings. Every high 
priest among the Jews, was ordained to offer gifts 
and sacrifices ; wherefore, it is of necessity, that 
Jesus, the great High Priest, have somewhat also 
to offer, Heb. viii. 3. This is answered by the Son 
of God, when he cometh into the world, he saith, 
" Sacrifice and offering (such as were merely sha- 
dowy) thou wouldest not, but a body hast thou 
prepared me," Heb. x. 5. This body was the hu- 
man nature, in which perfect obedience was to be 
offered ; the law magnified by his obedience, and 
the penalty endured by his sufferings, and by both 
was the atonement made, and an example set be- 
fore us, that we should follow his steps, not merely 
by profession, but really and truly ; for his priests 
have also somewhat to offer, even their bodies a 
living sacrifice, and the fruit of their lips giving 
thanks to his name. 

Can we, who now live in the latter days' glory, 
conceive that God will be pleased with worse than 



it 



26 INTRODUCTION. 

Jewish sacrifices ? Can God, who is of purer eyes 
than to behold sin, with the least allowance, accept 
sacrifices torn and lame, a form of outward devo- 
tion, with real selfishness in the heart, vainly at- 
tempting to serve God and mammon, professing to 
know God, and in works denying him ? Drawing 
near him with our lips, and our hearts far from 
him ? The word of God, under both law and gospel, 
requires that all men repent and believe the gospel : 
" Cease to do evil, learn to do well" " Arise, why 
tarriest thou, and wash away thy sins, calling on 
the name of the Lord." Not only the filthiness of 
the flesh, but of the spirit ; inward and outward 
pollution, that ye may be a new lump, leavened 
with sincerity and truth. Can any thing be more 
clearly revealed, than the design of the coming 
of Christ, to finish transgression, — to make an 
end of sin, and bring in, (into the very soul,) an 
everlasting righteousness. " Christ loved the 
church, and gave himself for it; that he might 
sanctify and cleanse it with the washing of water 
by the word ; that he might present it to himself a 
glorious church, not having spot, or wrinkle, or any 
such thing ; but that it should be holy, and with- 
out blemish," Eph. v. 25, 26, 27. 

This doctrine is not only agreeable to the Scrip- 
tures of truth, but productive of true morality, for 
if the tree is not made good, the fruit will not be 
good. None, I grant, can restore our fallen nature, 
but the Almighty Power which called the world 



INTRODUCTION. 27 

first into being ; who spake and it was done : he 
gave commandment and order took place. But 
then faith cometh by hearing, and hearing by the 
word of the Lord ; and there is a command from 
on high, " Let him that hath my word speak my 
word ; for what is the chaff to the wheat ? saith the 
Lord." A charge is brought against the Jewish 
prophets, which concern many of the present day. 
"If they had, saith the Lord, stood in my counsel, 
and caused my people to hear my words, then 
they should have turned them from their evil way, 
and from the evil of their doings," Jer. xxiii. 22. 
Too often men have stood in their own council, 
the council of their sect, rather than in the council 
of God, and have spoken their own words rather 
than His words: we have consequently much 
zeal for proselytism : but a shameful neglect of 
moral duties, viz. those genuine, and generous 
morals, which evidence a true restoration of hu- 
man nature ; for mere imitations of morals by re- 
finement of manners, and ceremonials of religion, 
are like artificial flowers, which may be beautiful 
in appearance, fine in colour and form, and resem- 
ble nature ; but want the softness, the fragrance, 
and the very nature of flowers. 

The doctrines of redemption as preached by 
the apostles, have been strangely neglected, or soft- 
ened down by terms and phrases suitable to the 
taste of those who, like some, desired only to hear 
smooth things. And the doctrine of immediate 



28 INTRODUCTION. 

salvation, a restored nature, moral duties, obed- 
ience, and suffering with Christ unto death, have 
been, if at all, very feebly enforced. Can shep- 
herds now in general say to their flocks, as Paul 
said to the Corinthians : " Ye are washed, ye are 
sanctified, ye are justified, in the name of the Lord 
Jesus, and by the spirit of our God ?" Too many 
imitate the foolish man who built his house upon 
the sand ; they zealously build without having dug 
for a solid foundation, and are in danger ; others 
spend their time in laying a foundation in theory, 
but by neglecting to deny themselves, and to 
build on that foundation, the real practical part 
of religion, are become, as Peter expresses it, blind, 
and cannot see afar off, and hath forgotten (at least 
in practice) that they were purged from their old 
sins. "Wherefore the rather brethren give dili- 
gence to make your calling and election sure : for 
if ye do these things ye shall never fall." 2 Pet. i. 
10. 

When the gospel is preached in its simplicity 
and fulness, power attends the word of the Lord, 
it softens the hearts who receive it, as the rain and 
dew from heaven, waters and softens the earth : so 
human nature is restored, its fruits make a genuine 
appearance, pure morals, obedience, a patient con- 
tinuance in well-doing, and suffering with Christ, 
like some of old, " who loved not their lives unto 
death," Rev. xii. 11. It is necessary, that the preach- 
ing of the gospel should impress men's minds with 



INTRODUCTION. 29 

sentiments agreeable to the precepts of religion ; 
and that it should evidently be the great object to 
which all things tend, that whosoever understands 
its principles, may be ready to shew that it tran- 
quillizes human nature in particular, and extends 
its blessings to the whole state and order of the 
world. 

Neglecting to inculcate the propriety of moral 
duties, and the still greater neglect of pointing out 
the restoration of our nature as the object of the 
gospel, has I fear deranged in the minds of many, 
the order and duty of morals and religion. The 
morals of unrenewed men are like the vine of So- 
dom, and the fields of Gomorrah ; their grapes are 
grapes of gall, and their clusters are bitter ; and 
their pretensions to religion, ignorance or hypocrisy. 
" Unto the wicked, God saith, what hast thou to do 
to declare my statutes, or that thou shouldest take 
my covenant in thy mouth ; seeing thou hatest in- 
struction, and castest my words behind thee ?" Psal. 
1.16. 

When religion gives laws to a new creation, 
old things being past away, and all things being 
become new ; it agrees then truly with the cha- 
racter of him from whom it comes, and describes 
a change of nature as a work much more serious and 
important than a mere change of opinion ; for men 
may, on the strength of clearer evidence, and strong- 
er argument, change their opinion ; but what man 
can change his nature, and bring a clean thing out 



30 INTRODUCTION. 

of an unclean ? Not one, Job xiv. 4, Those who 
received Christ at his first appearance in the flesh, 
to them gave he power to become the sons of God, 
to them that believe on his name ; which were born, 
not of blood, nor of the will of the flesh, nor of the 
will of man, but of God'' John i. 12,13. "Of his 
own will begat he us by the word of truth (saith 
James) that we should be a kind of first fruits 
of his creatures," James i. 18. 

Physicians trace diseases from effects to causes, 
and on discovery apply remedies. Such conduct 
passes without censure, indeed it is very commend- 
able. Will indulgence on the same generous 
ground be allowed, if honest enquiry be made con- 
cerning the diseased state of religion and morals? 
If pure morals be the best evidence of Christianity, 
in what condition is religion in our day ? We can 
never suppose that God, who is pleased with truth 
in the inward parts, and cannot be deceived with 
appearances, will accept at our hands a lifeless form 
of religion and morals. The cherubim s of glory, 
which overshadowed the ark of the covenant and 
mercy-seat, were emblematic guardians of both 
tables of the law, for both were in the ark ; and 
both have the same divine authority. The same 
lawgiver, who has said, " thou shalt love the Lord 
thy God, with all thy heart," &c. has also said, 
" thou shalt love thy neighbour as thyself." " On 
these two commandments, (saith the Lord Jesus,) 
hang all the law and the prophets." In vain do we 



INTRODUCTION. 31 

profess love to God, if love to our neighbour is want- 
ing ; or offer our sacrifice until reconciled to our 
brother. Although morals are grafted on the stock 
of Christianity (at least by profession), they do not 
thrive ; but are drooping into lifeless forms of bor- 
rowed etiquette, instead of fruit to the glory of 
God, and love for his laws ; vice has become fash- 
ionable, native virtue smiled at ; and corruption 
has found its way into almost every path of life. 
Religion, the refuge of the pious and pensive mind, 
has not escaped : divisions, subdivisions, and names, 
and forms of endless variety, have disgraced it; and 
avarice and contention have banished peace and 
love from their selfish circles. Judas betrayed Je- 
sus into the hands of his enemies, for a trifling re- 
ward; but many have betrayed the fair cause 
of true religion into the hands of its enemies, 
through pride of party and sordid gain. Would divi- 
sions be so numerous, if truth and love inhabited a 
pure humanity in professors? "Tis evident party walls 
are daubed with untempered mortar, and there- 
fore a stormy wind shall rend them, Ezek. xiiL 
15. The great end of our Lord's incarnation was 
to make known the true God, reconcile man to his 
law, and love, and duty, that peace and blessings 
might abound throughout the world, until the 
whole earth would be filled with his glory. Ris- 
ing clouds, however, can never defeat the course of 
the sun, the Lord will arise, bruise the head of the 
serpent, restore pure morals, and the life of religion, 



32 INTRODUCTION. 

and destroy him who had the power of death, and 
give his people a saving knowledge of the truth 
as it is in Jesus. How blessed and happy would 
it be to see professors of religion with the mind 
which was in Christ, that mild, humble, loving 
spirit which was in him, which spread itself like a 
morning sun on good men, full of light and life. 

May his kingdom come, and its blessings abound, 
until all the families of the earth be blessed in him, 
and all nations call him blessed ! And let the 
whole earth be filled with his glory ! Amen. So 
prays yours in the Lord Jesus, 

George M'Cann. 



AN 

ENQUIRY, 

&C. 



CHAPTER I. 

HUMANITY THE NATURE OF MAN. 



" How poor, how rich, how abject, how august, 
How complicate, how wonderful is man ! 
How passing wonder, He who made him such ! 
Who centered in our make such strange extremes ! 
How different nature's marvellously mix'd, 
Connexion exquisite of distant worlds ! 
Distinguished link in being's endless chain ! 
Midway from nothing to the Deity." 

Young. 



The wisdom and power of God appear in the 
multitude of living creatures, which he hath form- 
ed, and continues in being, through the constant 
care of his indulgent providence : nor are the least 
of these creatures neglected or forgotten. Natu- 
ralists who investigate the works of God, inform 
us, that by specific marks, the genus and species of 
all creatures are carefully preserved, so that not 

c 



34 HUMANITY, 

only the being, but the distinctive tribes of animals, 
are continued from generation to generation, which 
show forth visibly the infinitely diversified works 
of Almighty God. Not only hath he given being 
to an innumerable number of creatures, but also 
extends laws suited to the nature of every creature. 
" He doth according to his will in the armies of 
heaven, and among the inhabitants of the earth, and 
none can stay his mighty hand, or say unto him, 
What dost thou ? In the heavens, on the earth, in 
the air, and in the sea,— the eyes of all things wait 
on God, and he giveth them their food in due sea- 
son. He careth for bird and beast ; a sparrow can- 
not fall without his knowledge ; he clothes the lilies 
and grass of the fields ; nor does the indulgent Crea- 
tor refuse audience to the helpless brood of young 
ravens, nor despise their croakings when they cry 
unto him. If God, therefore, be merciful to all his 
creatures, the least of which have their being by 
his care, will man, whom he hath made Lord of 
this lower world, and placed him over the works 
of his hands, be forgotten of him ? Certainly not. 
The Lord, speaking to his disciples, comforts them 
saying, " Be of good cheer, ye are of more value 
than many sparrows. " 

In treating of man's proper and specific nature, 
we shall find the best account of it in the Bible. 
The holy Scriptures afford, not only the best deline- 
ation of character, but they point out with the great 
est accuracy the essential difference in the nature 



MAN'S PROPER NATURE. 35 

of things. God's power is made known by his 
works ; and his love and mercy, by the coming of 
the Lord Jesus, who comes to reveal the Father's 
name and to make known his glorious character ; — 
to give the light of the glory of the knowledge of 
God in the face of Christ Jesus ; to whom be hon- 
our and power everlasting. Amen. God looks 
down from the ineffable effulgence of the divine 
glory, through the various orders of creatures, from 
the first seraphim, down to the lowest animalcula, 
that life distinguishes from inanimated nature ; and 
rules, governs, and blesses them, according to the na- 
ture of each ; for all flesh is not the same flesh ; but 
there is one kind of flesh of men, and another flesh 
of beasts, and another of birds, 1 Cor. xv. 39. Man 
was honoured with dominion over the beasts of the 
field, the fishes of the sea, and the fowls of the air. 
The human nature of man, the garment with 
which God clothed him, is man's proper nature, 
which dignifies and distinguishes him above all 
other earthly creatures : a nature suited to obedi- 
ence, to reason, and to suffering, after the example 
of Christ. If we suffer with him, we shall reign 
with him. 

The divine nature being the nature of the su- 
preme God, believers are made partakers of a di- 
vine nature, by the great promises, 2 Pet. i. 5. 
Angels have a nature ; but whether distinguished 
from each other, except by their orders, we are not 
informed, unless we gather something from the 

c 2 



36 HUMANITY, 

word seraph, which signifies to burn, because they 
are as a flame of fire. This being the first order, and 
near the throne of God, may excel in strength per- 
haps the cherubim ; and thrones may have a greater 
degree of glory, than the middle, or lower order. 
The first order being Seraphims, Cheruhims, and 
Thrones; the second or middle order, Dominations, 
Principalities, and Powers ; the inferior, Virtues, 
Archangels, and Angels. One of the mysteries 
in our holy religion is, that after the nature of man 
has been sanctified and brought into a state of true 
obedience, when we would suppose we should en- 
joy peace and rest, that on the contrary we are ap- 
pointed unto death, not appointed to earthly ho- 
nours and rewards ; but, after the example of 
Christ, to suffer with him. This view of the path- 
way to heaven, surpri ed and alarmed even the 
disciples themselves ; for when our Lord shewed 
Peter the approach of his own sufferings at Jerusa- 
lem, " Peter took him and began to rebuke him, 
saying, it shall not be so unto thee, Lord." The cross 
of Christ was a stumbling-block to the Jews, and 
to the Greeks foolishness ; but the wisdom of God 
and the power of God to every one that belie v- 
eth. 

The degeneracy of man's nature has exposed 
him to the reproach of comparison with inferior 
creatures, nor is the comparison used sarcastically, 
but descriptively, according to the prophetic idiom. 
As David describes selfish invaders who were 



man's proper nature. 37 

enemies of Israel, calling them beasts, " Boars of 
the wood doth waste it, and the wild beasts of the 
field doth devour it," Psalm lxxx. 13. And the 
Lord speaking by Ezekiel saith, " O Israel, thy 
prophets are like the foxes in the deserts." This 
was a prophetic style, and taken up by John the 
Eaptist, who called the covetous and wicked pha- 
risees whom curiosity led to his baptism, a genera- 
tion of vipers. And our Lord, in answer to the 
pharisees, calls the cunning Herod ftfooc, Luke xiii. 
32. 

And in another place the enemies of Christ are 
prophetically called bulls and lions, " Many bulls 
have compassed me, strong bulls of Bashan have 
beset me round. They gaped upon me with their 
mouth as a ravening and roaring lion," Psal. xxii. 
12, 13. The Jewish watchmen are called dumb 
dogs, Isa. Ivi. 10. And in the vision of Nebu- 
chadnezzar, when in the pride of his heart he ceas- 
ed to act as a man, a beast's heart was given to 
him, he is not only compared to a beast, but made a 
beast; becausehe had dishonoured the nature of man, 
God in his justice gives him the place of a beast, 
and he was driven as a beast from among men, "Let 
his heart be changed from man's, and let a beasts 
heart be given unto him," Dan. iv. 16. The apostle 
charges the Philippians to beware of dogs, to beware 
of the concision, who, from their disposition to bite 
and snarl, resembled dogs more than men. And our 
Lord warns his disciples against covetous and in- 



38 HUMANITY, 

human men, saying, * Cast not your pearls be- 
fore swine, neither give that which is holy unto 
dogs." 

Sin and folly has debased the human nature, 
not only to rank with dogs and swine, but has 
made man resemble the devil himself, and to do 
such vile and sinful things as beasts have never 
been guilty of. 

Shall men who are made in the image of God, 
and capable of pure and rational happiness, recog- 
nize as their own, the sin of devils, and indulge 
their inferior appetites and passions, like perishing 
animals ? God forbid. Sin is not naturally man's, 
it is only his as he wills and owns it ; neither is 
it agreeable to the nature of man ; but as poison 
to the body, so is sin to the soul — its disease, and 
will be its death, unless rescued by almighty pow- 
er. " Is there no balm in Gilead, is there no Phy- 
sician there ? Why then is not the health of the 
daughter of my people recovered ?" Jer. viii. 22. 

Man is a creature peculiarly distinguished by 
gifts and faculties above all other earthly crea- 
tures ; it is true several others, in some faint lines, 
appear to resemble him. The lion may be said to 
resemble him in majesty ; the elephant's memory 
and calculation, are shadows of his intelligence; 
the parrot mimics his speech ; and various tribes 
of the monkey, in some degree approximate to his 
form; the dog shews the greatest sagacity, as it 
relates to scent and quickness of apprehension. 



man's proper nature. 39 

But the power to reason abstractedly, and deduce 
principle, is the distinguished province of man. 
The sympathetic sensibilities and powers of feeling, 
pervade all animated nature, for all express some 
degree of it. But its degree and quality must be 
known from the creatures themselves ; for in such 
mixed modes, abstraction will not help our know- 
ledge ; we can only know of creatures, by those 
qualities of which their natures are expressive. 

Reason is that noble faculty of the human mind 
which distinguishes man from beasts, but does not 
distinguish exactly the quality of the nature ; for 
good men are not distinguished from bad by intel- 
ligence, but by the effects of the rational exercise 
of that intelligence, in conjunction with feelings of 
moral purity, as it regards their several duties, and 
connexion with the moral sympathies of man's na- 
ture ; we must learn by his qualities, and only draw 
indications from those actions which we know and 
feel to be consequent with genuine human feeling, 
and always expressive of those qualities ; for al- 
though nature is in itself simple, yet man having 
corrupted his way, by seeking out many inventions, 
he is not now pure and innocent as when created ; 
sin and evil habits having defiled and corrupted 
his nature. Man, according to his human nature, 
is called good : Adam was so called in the garden ; 
Job was called a perfect man ; Stephen a good man, 
full of faith and of the Holy Ghost; and Nathaniel 
an Israelite indeed, in whom there was no guile, &c. 



40 HUMANITY, 

We distinguish man by the epithets of good and 
bad, honest or dishonest, wise or foolish, learned or 
unlearned, civilised or barbarous, human or inhu- 
man. And all these are relative terms, and have 
derived their origin by comparing the several qua- 
lities with some standard of truth, real or imagin- 
ary. We should not neglect the criterions of truth, 
wherein are those maxims which time and ex- 
perience have established, nor the law written on 
our hearts, which struggles through the corruptions 
of our nature, to set us right in matters of real in- 
terest. 

It will be proper to observe, that there are two 
methods of humanizing, the one consisting in the 
bringing forth the shrouded qualities of our na- 
ture by civilization, such as an acquaintance with 
the arts and sciences, and the various advancements 
which society have made, in either a political or a 
moral point of view. The other consists in an 
evangelization of our nature, and is the work of 
God; it embraces all the moral qualities of the for- 
mer, and exceeds it by communicating gifts and 
graces, whose influence gives peace and happiness 
here, and penetrates the boundaries of that eternal 
state, where humanity will be immortalized, and 
perfected in its union with its divine Author. The 
regenerating energy of divine grace produces a 
change on man, expressively called by the apostle, 
a new creation ; for we are his workmanship, creat- 
ed again unto good works, which God hath ordain- 



MAN'S PROPElt NATURE. 41 

ed, that we should walk in them, Eph. ii. 10. To 
such a work, human science has been inadequate 
in every age : when darkness had covered the earth, 
and gross darkness the people. It is said as a 
ground of hope, " The Lord will arise ;" without 
his hand no means will be adequate, the enmity of 
the heart has to be slain, this requires more than 
the student's skill ; it requires the power of Him 
who can kill and make alive. Human learning 
has not been able to effect this mighty work, "for 
when the world by wisdom knew not God, it pleased 
God by the foolishness of preaching, to save those 
that believe" 1 Cor. i. 21. 

With respect to the influence of learning on the 
moral character, we may place knowledge between 
good and evil, as the astrologers of old placed the 
planet Mercury among the good and bad planets ; 
for they supposed three bad and three good. Mer- 
cury being indifferent, they placed with the good, 
when he fell in conjunction with the good, but if 
he fell in conjunction with the bad, they then reck- 
oned his influence evil. 

Knowledge likewise is good, in conjunction with 
virtue and holiness, but has little power over the 
hearts of the wicked, From the wise adaptation 
of good laws, and the voice of public opinion, being 
on the side of justice and religion, bad men are re- 
strained, and so far knowledge does good ; but a 
marked difference still remains between nature 
changed, and nature only restrained. 



42 HUMANITY, 

Whatever has a tendency to civilize men, is so 
far good, for it does not oppose humanization, pro- 
vided it be according to a sound mind, regulated 
by the will of God, for his will is our sanctification, 
and whatever tends to the happiness of man, glori- 
fies God. These terms are convertible, and imply 
each other. When we can enjoy the happy sensa- 
tions of a restored nature, sanctioned by the joys of 
reflection, and can add to these the hope of eternal 
life, following on to know the Lord, by imitating 
the example of him who hath called us to glory 
and virtue ; we shall receive the promise of the 
life which now is, and of that which is to come. 

If man be a creature possessing a rational nature, 
every kind of irrationality will be a corruption of 
that nature, and that man was created a rational 
being, we infer, from his having been created in the 
image of God ; receiving laws both for his own, 
and the government of a multitude of creatures, 
consigned to his care : we cannot suppose the 
Creator would have committed the government of 
these to Adam, if he had been in any respect inade- 
quate to the charge. Besides, as a reasoning crea- 
ture, man was alone, none of the other species, 
being, in this respect, a companion for him, until 
God provided him with a reasonable companion, 
the image of himself. By the exercise of reason, 
we discover the dignity of man, and by the non- 
exercise of it, his weakness, and consequently his 
fall. The reasoning powers would, no doubt, have 



MAN'S PROPER NATURE. 43 

been continually strengthened by their exercise, 
provided man had not sinned ; but were quite un- 
able to restore him to his former state of dignity 
and innocence again. The sins and stains of nature, 
errors and defects of judgment, with every per- 
verseness of will, have to be purged by the aton- 
ing sacrifice : no less will remove them than the 
cleansing power of grace, — repentance unto life, — 
faith in the Lord Jesus Christ, — the washing of 
regeneration, and the renewing of the Holy Ghost. 
Supposing reason to have influence on our pro- 
per nature, in all its passions and sensations, we ex 
pect to find the exercise of its government over 
them ; for as soon as reason either ceases to exert 
this influence, or rules too rigorously, it becomes 
weak, loses its power over the passions, and the 
habits therefore become too strong ; this is the con- 
sequence of reason ceasing to maintain its power of 
government over the passions and the will. For al- 
though the passions should be subject to the kingly 
government of reason, they are, notwithstanding, 
much inclined to rebellion; and reason is in as much 
danger as other kings, and, to preserve its dignity, 
should have recourse to the aid of the best laws and 
the best judges ; taking also care that those laws be 
duly regarded, nor the judges allowed in the small- 
est point to set them aside. Under such a go- 
vernment, the passions, like good subjects, might 
live in great peace and true contentment, to the 
honour of both their king and his laws. Not only 



44 HUMANITY 

so, but as well regulated states, by their good exam- 
ple, teach propriety of conduct to others; man, 
likewise, by his princely conduct over a little world 
of passions within himself, may teach the impor^ 
tant lesson of self-government, and thereby be 
of great use in point of example to others ; ex- 
ample being a much more powerful instructor than 
mere precept. 

There are many figures illustrative of man's na- 
ture and duty, which he should study, understand, 
and improve for that purpose. Creative wisdom 
has provided these in great abundance ; not only 
supplies for the wants of the many creatures which 
inhabit this globe, but besides forming a scene the 
most charming to the imaginative powers, dis- 
closes a large volume of hieroglyphic emblems, con- 
taining instructions for man, of peculiar use, and 
in great variety. Inexhaustible are the treasures 
both of nature and of grace ; " Great are the works 
of the Lord;" as saith the Psalmist; " Sought out 
of all them who take pleasure therein." The cul- 
ture of the earth is one of those figures, wherein 
man is taught from example, the propriety of use- 
ful exercise and manly labour. The men of Judah 
are called on by the prophet, to break up their fal- 
low ground, and not sow among thorns, " Sow to 
yourselves in righteousness, (saith Hosea); reap 
in mercy : break up your fallow ground ; for it 
is time to seek the Lord, till he come and rain 
righteousness upon your Hosea x, 12. It is no 



MAN'S PROPER NATURE. 45 

less necessary that we cultivate our minds, than 
that we labour honestly in our fields. A consid- 
erable parallel of resemblance runs between land 
and the human mind, with respect to their 
improvement. If, in the natural world, indus- 
try is an object of praise, and idleness of 
blame ; how much more in the mental ! the 
labour of the first being only for a transient life, 
while the latter ensures the state of one never 
ending. The garden of the sluggard is a reproach 
to the owner ; while the hand of the diligent mak- 
eth rich. A restored nature will bear compari- 
son with a well cultivated garden. For as Adam 
was placed in the garden to dress it and keep it ; 
likewise when our Eden is restored, we should be 
diligent in every good word and work. By these 
observations, however, I do not mean to attach 
any kind of meritorious reward to the observance 
of our duty : we are, at best, unprofitable servants, 
provided we had done all which was commanded 
us. Whereas we have sinned, and in all things 
come short of the glory of God. We are absolute 
debtors for every mercy, even the smallest of those 
many blessings which daily are bestowed upon us. 
Were we so vain as to think of offering a reward 
to Him whose already are all things, what could 
we offer but some insignificant part of his own ? 
If we offer gold, we must get it among his earthly 
treasures ; for we brought nothing into the world, 
and it is certain we shall carry nothing out. And 
in the concerns of grace, <h Who hath first given 



46 HUMANITY, 

him, and it shall be recompensed to him again ?" 
Rom. ix. 35. We can give nothing more for being 
born into a world of grace, than we can for being 
born into a world of nature ; nor are we more the 
cause of the one than of the other. When we 
came into this world, others were inhabitants 
of it before us ; when we came into a world of 
grace, (if indeed we be born again) we found 
others also in it before us ; some for a longer, 
and others for a shorter time : and many since gone 
to a future state, to a world of spirits ; and we are 
also moving forward on the constant wheels of time 
after them, and shall shortly see without a vail 
what great things the Lord hath provided for them 
that love him. But, lest we should neglect having 
on a wedding garment, we are expressly told, that 
without holiness no man shall see the Lord : for 
the kingdom of heaven is incorruptible, undeflled, 
and fadeth not away ; flesh and blood cannot in- 
herit it, nor any thing that defileth. The king- 
dom of glory being an uncorruptible kingdom, re- 
quires those who are to be its inhabitants to have 
an uncorruptible nature ; on this account it is said, 
"flesh and blood cannot inherit the kingdom of God; 
neither doth corruption inherit incorruption," 1 Cor. 
xv. 50. Nor are we to infer from this, that flesh 
and blood is sinful, but that the kingdom of glory 
is exalted above any enjoyment of which flesh and 
blood is capable. The garments of flesh are only 
for a time ; these, if spotless, we may wear in a 
kingdom of grace here, but must lay them aside, 



MAN'S PROPER NATURE. 47 

and put on a wedding garment, for the marriage 
feast in the kingdom of glory. 

There is a difference between living in the flesh 
and living after the flesh ; for those who live after 
the flesh shall die — they pursue its sinful pleasures, 
and are dead to God while they so live ; they are 
sunk below the beasts, and glory in their shame ; 
can only be raised by regeneration, which is a re- 
newal of our nature, by cleansing it from the filthi- 
ness of the flesh and spirit, and is therefore called 
a washing of regeneration. When our Lord speaks 
of this change to Nicodemus, he expresses it by a 
new birth : " Marvel not that I say unto you, that 
ye must be born again." The word regenerate, 
signifies being born again — such a renovating 
change of the same nature, as is equal to a new 
birth. Elihu, in reasoning with Job, appears to 
have had such a change in view, " Deliver him 
from going down to the pit ; I have found a ransom. 
His flesh shall be fresher than a child's : he shall 
return to the days of his youth," Job xxxiii. 24, 25. 
The word sanctify signifying to make holy, is 
taken in several senses by our translators ; it signi- 
fies, to free from the pollution, as justification does 
from the guilt of sin. Things dedicated to sacred 
uses, are called holy, as the Jews were called a holy 
people ; and their temple and the vessels of it were 
so called : such holiness, however, was only rela- 
tive ; but real holiness signifies a cleansing from sin 
of every kind, inward and outward, in body, soul. 



48 HUMANITY, 

and spirit, that the holiness may be real; for it can- 
not be real sanctification, unless it produces real 
holiness, 1 Thess. v. 23. Justification is an act 
done at once, sanctification is a gradual work : by 
justification we are delivered from the wrath of 
God; sanctification conforms us to his image. 
" Sanctification is nothing less, (saith Archbishop 
Usher) than for a man to be brought to an entire 
resignation of his will to the will of God, and to 
live in the offering up of his soul continually in the 
flames of love, as a whole burnt-offering to Christ." 
The church redeemed by the blood of Christ was 
to be sanctified by the washing of water, by the 
word — *« that he might present it without spot or 
wrinkle, or any such thing ; but that it should be 
holy and without blemish," Eph. v. 25 — 27. 

There is a baptism of water, by which our sins 
and stains are washed away, and a baptism of fire 
in which the dross and tin of our natures are 
purged away. When the sanctifying power of 
the Holy Spirit sits as a refining fire upon the sons 
of Levi, and purges them as gold and silver, that 
they may offer unto the Lord an offering in right- 
eousness. Man stands accepted with God through 
the merciful redemption which is in Christ Jesus, 
being convinced of his sin and misery, and having 
lost all confidence in himself, flies to the refuge 
which God has set before him in the gospel, he re- 
ceives the promise of eternal life by faith, resting 
on the Lord, for present, and everlasting salva- 






MAN'S PROPER NATURE. 49 

tion. Thus having entered into his rest, he ceases 
from his own works. Heb. iv. 10. 

The regeneration of our nature in the work of 
restoration, is no less than the creation of a clean 
heart, and the renewing of a right spirit within us ; 
and, as it is called a cleansing or washing of our 
nature, may relate to the first baptism, and may 
be well enough expressed by the word regenera- 
tion. Only observe, by regeneration or baptism in 
this place, I mean directly a real cleansing from fil- 
thiness of flesh and spirit, and the answer of a 
good conscience towards God. But the higher 
change which passes on believers by the baptism 
of the Holy Ghost and of fire, which is the second 
baptism, not only cleanses, but changes our nature ; 
not only washes away sin from our flesh, but purges 
away its dominion and influence from our spirits, 
fitting us thereby for an incorruptible kingdom, 
which flesh and blood cannot inherit. The neces- 
sity, therefore, of such a change, makes our cross- 
bearing, suffering with Christ, rising again, and reign- 
ing with him, figures of no mean complexion ; see- 
ing they are the direct way to glory. For, * if we 
suffer with him, we shall also reign with him." 

Regeneration prepares for living a holy life in 
human nature ; sanctification, when complete in the 
full sense of it, is a preparation for glory, but 
while it advances through the subordinate stages 
of christian suffering and trial, it may associate 
with the work or act of regeneration, seeing it is 

D 



50 HUMANITY, 

the same God of holiness which worketh all in all. 
1 Cor. xii. 6. Regeneration prepares the human 
nature for obedient suffering unto death, under 
the influence of the Holy Spirit, typified by the sa- 
crifices which were washed in the lavers which Solo- 
mon placed for the temple service. 2 Chron. iv. 6. ; 
and which Paul explains, and enforces, as a chris- 
tian duty ; " / beseech you, therefore, brethren, by 
the tender mercies of God, that ye present your 
bodies a living sacrifice, holy and acceptable, which 
is your reasonable service." Rom. xii. 1. 

This sanctified devotion, and offering ourselves to 
God in obedience to his word and will, to suffer after 
the example of Christ, requires a nature, humane and 
holy, capable to suffer, and to suffer acceptably in 
the sight of God and man ; for precious in his sight 
are his saints' death. The sufferings of his saints, 
if called to suffer, (and believers are called to suf- 
fer, for they have it given to them to suffer for 
his name,) must be in the human nature ; for in 
their divine nature they can obey, but cannot suf- 
fer, being raised above a suffering state. In the 
carnal state unregenerate men can suffer, but not 
with Christ; for the nature which suffers with 
Christ acceptably, must be holy. 

Under the law there was a marked difference 
between the sin-offering and the atoning sacrifice ; 
teaching us that no sufferings of sinful creatures 
can have any tendency to reconcile God to our sins, 
nor us to God while we love our sins ; because the 



MAN'S PROPER NATURE. 51 

sufferingsof sinners are judgments in justice inflicted 
on them for the destruction of sin, therefore cannot 
excite commiseration. We must repent of our 
sins, forsake the practice of them, pour out the life 
beside the bottom of the altar, as was done with the 
blood of the sin-offering, and look to him who was 
sacrificed for us. The merciful High Priest of our 
profession, who knows our frame, sympathizes with 
our human infirmities, but not with our sinful in- 
clinations. Our human nature is reconcilable to 
God, but sin and the Holy One are irreconcilable. 
Neither was the sin-offering placed on the altar : 
for the altar sanctifieth the gift. This forbids our 
offering sinful services to God, because sin cannot 
be sanctified, nor accepted of God ; neither can 
God be reconciled to them, Exod. xxix. 14. ; Lev. 
iv. 11, 12, 21. ; vi. 30. The old man with his deeds 
must be put off; for without a sanctification of na- 
ture we cannot know the fellowship of Christ's suf- 
ferings; nor be made conformable to his death, 
neither know the power of his resurrection. But 
admitting these distinctions, we come more readi- 
ly to reconcile several passages of scripture with the 
analogy of faith, which otherwise to many have 
appeared difficult to understand. We may farther 
elucidate the subject, by considering the conduct 
of the two thieves who suffered with our Lord ; one 
of them let us compare to the new man, or human 
nature ; the other to the old man, or carnal nature. 
One is impenitent, the other penitent — one suffers 

D 2 



52 HUMANITY, 

in hope, the other in fear, both guilty — one suffer- 
ed in judgment being impenitent, the other obtain- 
ed mercy : both desired ease from pain — this was 
reasonable in itself: but the impenitent wanted 
only immediate ease, and cared not for heaven in 
comparison ; the penitent, with believing resigna- 
tion — the impenitent suffered murmuringly, like the 
carnal mind, wanting ease from pain for a little ; 
but the obedient, hoping to get rest for ever, peti- 
tions his Lord to remember him when he would 
ascend to his kingdom, showing no disposition to 
murmur, after he knows that his Lord was suffer- 
ing with him. The compassionate Jesus was not 
with his fellow-sufferer as the chief butler was with 
Joseph; he does not forget him, but graciously 
answers, saying, " To-day shalt thou be with me in 
paradise," Gen. xl. 23. Luke xxiii. 43. 

If suffering believers would calmly reflect on 
these two thieves, and compare diligently the lan- 
guage and conduct of each, with the dispositions 
of renewed and unrenewed nature, viz. the new 
man who suffers with Christ by faith, and the 
murmurings of the carnal mind, which is enmity 
against God ; it would encourage them to suffer 
more patiently with Christ : seeing our light afflic- 
tions, which are but for a moment, shall work out 
for the christian an eternal weight of glory. The 
christian suffers with Christ, in obedience to the 
same Father ; and their sufferings arise from the 
same kind of enemies ; they, moreover, suffer in 



man's proper nature. 53 

the same cause, and in the same nature ; for He 
was made like unto his brethren, making them 
heirs with him of the same kingdom. They are 
supported by the same power, die in hopes of eter- 
nal life, which God, who cannot lie, has given in 
Christ Jesus before the world began. To those who 
die daily with Christ, the last day's death will have 
little terror. The death of the cross was lingering, 
painful, shameful, discouraging in appearance ; but 
"for their shame, they shall have double, and re- 
joice in their portion ; everlasting joy shall be un- 
to them.''' In proportion as we die with him, we 
shall also live ; " For he hath torn," saith the pro- 
phet, " and he will heal us ; he hath smitten, and 
he will bind us up. After two days he will revive 
us : in the third day he shall raise us up, and we 
shall live in his sight," Hos. vi. 1, 2. The believer 
lives a life of faith on the Son of God — a divine 
life, not subject to death ; "for he that liveth and be- 
lieveth in Christ shall never die. Believest thou 
this ?" John xi. 26. The Father and Son holds fel- 
lowship with the believer in his christian obedience 
and suffering, and revives the spirit of the contrite 
ones, by setting before them everlasting joy. 

It may be thought mysterious, and some may en- 
quire, how the Christian can be related to three na- 
tures, thecarnal,thehuman, and thedivine. Hestands 
related to the divine nature by promise and by victo- 
ry, 2 Pet.i. 4. The human is native; but the carnal is 
man's only by sinful choice, and his servitude of Sa- 



54 HUMANITY, 

tan, by which his sinful habits have become a second 
nature, properly called carnal : as the wisdom of 
the serpent is called earthly, sensual, and devilish. 
The cross-bearing Christian is only delivered from 
bondage in part — the old man is crucified, and de- 
liverance obtained, as the new man suffers unto 
death, and is crucified with Christ. The human 
nature being offered upon the altar which sancti- 
fieth the gift ; thus the living and dying obedience 
of the new man dissolves all kinds of relationship 
between the human and carnal natures ; " God 
breaks the yoke of his shoulder, and the staff of 
his burden, and the rod of his oppressor, as in the 
day of 'Midian." A separation is then made for 
ever — one reaches glory, like the penitent thief, the 
other is put off in judgment. 

The Christian life is one of suffering, of hope, 
of fear, of glory, not of shame — u Dying, and be- 
hold we live." So then, as saith the apostle, death 
worketh in us, (who are suffering christians), but 
life in you, (who are growing christians) and not 
yet called to the dying part of the Christian work. 
Carefully taking this subject under these views, 
may throw some light on the seventh chapter of 
the epistle to the Romans, in which have appeared 
some things hard to be understood ; namely, how 
an apostle should have such struggles with a carnal 
nature, and conflicts with Satan through its cor- 
rupt medium, — himself in bondage to this carnal na- 
ture, sold under sin, and, like a captive, in bondage 



MAN'S PROPER NATURE. 55 

to death, and yet doing at the same time the will 
of God ; serving the law with the inner man, and 
with the flesh the law of sin ; and yet free from 
fault or crime — " It is no more I that do it, but 
sin that dwelleth in me." Sin he acknowledged to 
be as an inmate or lodger, whose company he did 
not desire, but earnestly wished deliverance from 
it, being often so distressed with it, that he cries out, 
" O wretched man that I am ! who shall deliver me 
from the body of this death ?" He neither, how- 
ever, charges himself with the guilt, love, or prac- 
tice of sin ; nor speaks of danger ; but rejoices 
that with his mind he served the law of God, al- 
though with his flesh, the law of sin. Suffering 
from sin is not charged to^us as sin : the Chris- 
tian suffers most from sin, when he most en- 
tirely resists it. Paul's suffering from sin is no 
proof of his sinning ; for there is a specific dif- 
ference between following the flesh and the 
the flesh cleaving to us. " Consider him who en- 
dured such a contradiction of sinners against him- 
self, lest ye be weary and faint in your minds." It 
is merciful in God to proportion our unavoidable 
sufferings, to the measured period of our short and 
uncertain time : because faith, reason, patience, and 
the other christian graces, and moral virtues, re- 
quire time for planting, for their growth, and regu- 
lar advancement to maturity. For all the works 
of God which are to us obvious, rise from almost 
imperceptible beginnings, increasing and advancing 



56 HUMANITY, 

in perfection, until they extend beyond our rea- 
son ; but doubtless advance in eternity, and rise to 
higher perfection for ever. The evil and misery 
which man hath introduced by his sin, will be re- 
moved, when man hath learned truly what an evil 
thing, and bitter it is to depart from God, and sub- 
mit also to have sin destroyed, in his appointed 
way ; namely, the destruction of sin by the crea- 
tion of a new nature, which implies the putting off 
the old man which is corrupt, according to the de- 
ceitful lusts, Eph, iv. 22. If the heart be deceitful 
and desperately wicked, a new heart will be indis- 
pensibly necessary. It will be no less necessary 
that Christ be formed in the heart the hope of 
glory, than it was for his incarnation, to constitute 
the joy of the world, for such he was to all those 
who expected his coming as the promised Messiah, 
the Desire of all Nations. How dark and discon- 
solate must the world have been, if the long-expect- 
ed Messiah had not blest it with his presence ! No 
less wretched must that heart be, where Christ has 
never yet been formed the hope of glory. The 
serpent's head was to be bruised by the seed of the 
woman : in this character Christ appeared, in spot- 
less humanity, to suffer as well as obey, and put away 
sin by the sacrifice of himself, in order to bring in- 
to the world an everlasting righteousness ; to con- 
quer Satan, not only as the god of an unregener- 
ate world, but also destroy his empire, which, alas ! 
has been too long in the heart of the children of 



MAN'S PROPER NATURE. 57 

disobedience, Eph. ii. 2. The heart is the regal 
seat of Christ, which Satan had usurped, but which 
the Lord regains, and where he will reign until he 
hath put all things under his feet. By taking away 
sin, the sting of death is removed ; therefore to die 
is gain ; nothing more intervenes between the be- 
liever and glory, but the vale of flesh, which, in 
obedience, he gives up for a house not made with 
hands, eternal in the heavens. The human nature 
is exchanged for divine, a nature which cannot sin ; 
for he that is born of God cannot sin, because his 
seed remaineth in him : and he cannot sin, because 
he is born of God, John iii. 9. There appears no 
way of victory, but as we die unto sin, that is, suf- 
fer patiently the death of human nature, because 
this dissolves the connexion between the new and 
carnal nature, " for he that is dead is free from sin ; 
that being dead wherein we were held ; that we 
should serve in the newness of the spirit, and not in 
the oldness of the letter," Rom. vii. 6. For as the 
apostle reasons, if the law which could only condemn 
and kill, was glorious ; how shall not the Spirit, 
(the giver of pardon and of life,) be rather glorious ? 
Under the law the sacrifices were holy : under the 
gospel, worshippers are to approach God " with true 
hearts, in full assurance of faith, having their 
hearts sprinkled from an evil conscience, and their 
bodies washed with pure water, Heb. x. 22. Christ 
commands us, saying, " be ye always ready." We 
should, therefore, guard our sacrifice from every 



58 HUMANITY, 

spot or stain of sin, as Abraham, who would not 
let the birds light on the sacrifice which he was 
about to offer to God, Gen. xv. 11. When our 
bodies are offered a living sacrifice, having suffered 
unto the death, and being raised and immortal- 
ized, sin, death, and hell are completely conquered, 
and that for ever. "Blessed are they who have their 
part in the first resurrection, for over them the se- 
cond death shall have no power." 

Lest theory should prove too slender a guide in 
the great concern of our soul's salvation ; let us set 
before us the example of Christ, who suffered for 
us, leaving us an example that we should follow 
his steps, 1 Pet. ii. 21. Christ being a perfect pat- 
tern of every excellence, is given to us for imitation; 
in whose example we see perfect obedience to the 
law, a willingness to fulfil all righteousness, su- 
preme love for God, his heavenly Father, and a 
delight at all times to do his will ; the most af- 
fectionate love for men in general, and for his dis- 
ciples the most indulgent regard, with a constant 
zeal for the worship and glory of God. The reli- 
gion of the carnal Jews had become merely an 
outward observance, while their hearts went out 
after their covetousness. Meanwhile Jesus shews 
in his own example the majesty of the law, and the 
heavenly beauties of the gospel; he unites the purest 
morals with the sublime truths of heaven, and teaches 
religion founded and finished in love. Moses made 
the cherubims which overshadowed the mercy-seat, 



MAN'S PROPER NATURE. 59 

both of beaten gold ; and our Lord makes love, the 
cherub of religion and morals, — the spring of duty 
to both tables of the law, and joins them in the 
most happy bond of union. Love unites by a true 
relation, faith and works ; nature and grace ; earth 
and heaven. It is this spirit that extends the gos- 
pel in the freest mercy, and yet establishes the law 
in the greatest purity, and, by establishing salva- 
tion by grace, lays the surest foundation for all 
kinds of good works. He renews our nature, re- 
stores order, and blessings ; destroys nothing but 
the works of the devil, thereby establishing his 
kingdom in truth and righteousness, for ever and 
for ever. 



60 



CHAPTER II. 



RECONCILIATION AND FREE-WILL. 



That man is restored to a free-will agency, ap- 
pears by the abounding of grace, and the duties 
consequently enjoined. Salvation is by grace 
through faith, and that not of ourselves, it is the 
gift of God ; by whom the object of faith (not the 
exercise of it) is made to believers wisdom, and 
righteousness, sanctification, and redemption. The 
command to repent, and believe the gospel, be- 
comes a privilege from which nothing excludes 
but unbelief, and only faith receives. Man's free- 
dom, therefore, by grace, is implied, through the 
redemption which is in Christ, and every mouth 
stopped from boasting, for all have sinned ; from 
complaining, for grace hath abounded through the 
Lord Jesus Christ, " The healer of the breach, and 
the restorer of paths to dwell in." Isa. lviii. 12. 

The word atonement signifies agreement, union, 
or reconciliation, and seems in our language, to be 
compounded of at and one, as it were making at 
one. The reconciliation of man to God through 



RECONCILIATION AND FREE-WILL. 61 

the Lord Jesus Christ, is the great work of redeem- 
ing love. The love of God, and his willingness to 
be reconciled to man, appears in the gift of his Son. 
It was sin only which caused a disunion between 
God the Creator, and his happy creature man. This 
same evil continues the only hindrance to a recon- 
ciliation ; for it is evident that God was not dissatis- 
fied with human nature in a state of purity, from 
the free, loving converse which God held with 
Adam in the garden, before he sinned, and the 
audible voice from heaven, which testified of Christ, 
when clothed in human nature, " this is my be- 
loved Son, in whom I am well-pleased." Indeed, 
the consistency and propriety of human nature 
being an object of divine love, is one of those 
great truths established by the incarnation of 
Christ. 

Some truths of primary importance, and essen- 
tially necessary for man to know, believe, and 
practise, in order to his present and everlasting 
happiness, and such as could not have been de- 
monstrated so fully in any other way, has been 
demonstrated and confirmed by the coming of 
Christ ; proofs are multiplied by his death, and 
resurrection from the dead by the power of God, 
giving thereby the highest authority of divine 
sanction to all those truths which he taught in his 
blessed life, putting beyond doubt his many mi- 
racles ; his resurrection, ascension, intercession, and 
the sending the Holy Ghost, which confirm all 



62 RECONCILIATION 

prophesies and miracles which went before, omit- 
ting no evidence which was necessary to satisfy any 
reasonable mind. 

Among those precious truths which have been 
brought to light by the gospel, are, First, The 
evil nature of sin, the origin of which, is the 
disobedience of free intelligent agents, by their a- 
busing mercies and privileges, with the tendency 
of their sin in its nature, to ruin the peace of so- 
ciety. Second, The holiness of the law, and the 
wise adaptation of its precepts to guard our hap- 
piness. Third, The gospel teaches, that man is 
fallen, and that as a sinful creature he is obnox- 
ious to the justice of God. Fourth, The immor- 
tality of the soul, and the way of recovery from sin 
by the atonement of Christ. And, fifth, The great 
mercy of God through Jesus Christ, the medium of 
his love. These truths, have been taught darkly, by 
types, shadows, typical persons and typical things, 
by prophecies, and miracles, " but now the true 
light shineth" by the example of Christ and the 
sufferings of the Son of God, who now once in 
the end of the world, hath appeared to put away 
sin by the sacrifice of himself: "And unto them 
that look for him, shall he appear the second time, 
without sin, unto salvation." Heb. ix. 28. How 
gross must the darkness of sin be, when it is so 
difficult to be pierced even by the very beams of 
the Sun of Righteousness ! The Spirit uses the 
ministry of law and gospel, for convincing man of 



AND FREE-WILL. 63 

his state, and the necessity of restoration. Man can 
never recover himself; it is by grace only he can 
be saved : nor will he seek salvation by grace, un- 
less he sees the malignity of his sin ; nor can he 
bear to see it, without some hope of remedy. This 
cannot be from himself; it must be of God, and 
emanate from his essential goodness and mercy ; 
hence, the necessity of the blessed and glorious 
gospel, so wisely suited to the present state of the 
world. The depravity of man induces him to 
hate God, and shun him as an enemy ; so that 
unless God can reveal himself through some me- 
dium of mercy, which will inspire the sinner with 
hope, without awakening too much his fears, he 
is likely to perish through despair. And if he is 
not inspired with a sufficient sense of his sin and 
danger, he is likely to perish through presumption. 
Now nothing can more impress the mind of man, 
with a just sense of the greatness and goodness 
of God, than the whole gospel economy, — its 
promises inspire hope, its sacrifices, threats, and 
judgments, inspire awe : both reveal God. Behold 
Deity taking all the forms of mercy, to raise and 
cherish in man the hopes of eternal life! Yet 
clothing himself in awful majesty, and issuing his 
fiery law in thunder, to inspire man with becom- 
ing awe, that he might be humbled, and learn to 
look through the medium of mercy — the Lord 
Jesus Christ, for acceptance, and everlasting life ! 
Sin is that delusive meteor which benighted man 



64 RECONCILIATION 

loves, and the accursed thing which a holy God 
hates. God is a pure and good being, unchangeable 
in his nature. In order to a reciprocation of love 
between God and man, sin must be purged away ; 
and the change has to be effected in man, and in 
him as a rational creature, by persuasion, not by 
forcing his will. Both Christ and his apostles use 
the language of persuasion, " Come unto me, and 
learn of me," is the merciful language of invita- 
tion. And Paul says, " Now then we are ambas- 
sadors for Christ, as though God did beseech you 
by us, we pray you in Christ's stead, be ye recon- 
ciled to God." 2 Cor. v. 20. The law is magnified 
and made honourable, both by the sufferings and 
obedience of Christ, and are pleadable by him who 
died for our sins, and rose again for our justifica- 
tion. We may see the evil of sin in the sufferings 
of Christ, by his awful judgments on the im- 
penitent, and by the misery which it has brought 
on all mankind, sin, therefore, being enmity itself, 
which must be slain, for it can never be reconciled 
to the purity of God or his law, nor the proper na- 
ture of man, consequently in the reconciliation of 
man to God, the destruction of sin is implied ; for, 
by the coming of Christ the purity of the law 
was revealed to man ; and by the law, sin in the 
evil of its nature, that man might be satisfied with 
its destruction, and also by our sins being laid on 
Christ the mercy of God was made known, and the 
way of salvation by faith in Christ ; and the nature 



AND FliEE WILL. 65 

of salvation, viz. the destruction of sin and the 
rescue of humanity from the power of the enemy. 
Moreover, the way to glory, by taking up our 
cross and following Christ, in faith, and obedience, 
unto death ; " In hopes of eternal life, which God 
who cannot lie, has promised in Christ Jesus before 
the world began." Tit. i. 2. 

The subject of reconciliation to God through 
the atonement of Christ as a sacrifice, has been 
disputed under many forms, and viewed in differ- 
ent lights. But here I would glance at it chiefly 
as it respects the propriety of each and every man, 
believing the good news of the gospel. For if Christ 
be a sacrifice of infinite value, his obedience will be 
equal to the demands of the law ; and if he has mag- 
nified the law and made it honourable, mercy will 
be infinite, and the promise " unto all, and upon all 
them that believe, for there is no difference ; for 
all have sinned and come short of the glory of 
God," Rom. iii. 22. " For the same Lord over all, 
is rich unto all that call upon him," Rom. x. 12. 
But some who admit the divinity of Christ, and 
the efficacy of his atonement, yet demur on the 
evidence of intention ; for they say, the efficacy of 
the blood of Christ was equal to the redemption 
of the whole universe, provided God was pleased 
so to apply it. 

Provided we admit the divinity of Christ, we 
cannot deny the infinity of his sacrifice ; and if in- 
finite, it will be equal to the law, and pleadable 



66 RECONCILIATION 

for every purpose of mercy ; but, to suppose God 
who gave his Son freely up to the death for us all, 
would have any reserve in the offers of mercy, is 
contrary to reason, the attributes of God, and the 
language of his sacred volume, which contain his 
revealed will, and which doubtless accords exactly 
with his secret intention ; for u he is not a man that 
he should lie ; nor the son of man that he should 
repent," Numb, xxiii. 19. 

The great Jehovah declares, saying, " As I live, 
saith the Lord, I have no pleasure in the death of 
him that dieth, but that the wicked turn from his 
way and live," Ezek. xxxiii. 11. — " God is long- 
suffering to usward, not willing that any should 
perish, but that all should come to repentance" 2 
Pet. iii. 9. 

Every where in Scripture blame is attached to sin, 
and blame of no small degree ; every thinking man 
is conscious, that when he has done wrong, he could 
and should have avoided the wrong, and should 
have done the good which he finds he has omitted. 

Now if sin be evil, and the perpetrators be to 
blame, where shall we place the blame ? If God 
has made man capable of knowing and doing his 
will, most assuredly his disobedience is punishable ; 
the unprofitable servant is charged with wicked- 
ness and sloth, not for destroying what was bestow- 
ed, but for not improving it. Either God has with- 
held grace and mercy from those who indulge in 
sin, and are likely to perish, or they have abused 



AND FREE WILL. 67 

mercies bestowed on them; if we admit the lat- 
ter, man who sins and perishes, bears the blame for 
ever, and God is true, and every man (who would 
charge his sin on the decree or will of God) a liar. 
If we suppose some for whom Christ has not died, 
salvation being by grape, and grace coming through 
the death of Christ, those not represented, or in 
other words, passed by, perish fatally, without hope 
of remedy. It can in no respect be proper in us to 
call any thing wrong that the Lord will do; for 
the Judge of the whole earth will do right. Nor 
should we believe it possible for God to do any 
thing contrary to his attributes, his word, and re- 
peated declarations. But should we for reasoning's 
sake suppose God to withhold grace and means of 
salvation from man, whatever otherwise might be 
said, we could not blame man for doing the evil 
which he had no power to avoid, nor for omitting 
the good which he had no strength to perform ; — I 
do not say strength of his own, separate from grace, 
for that no man can have. 

We find in the Scriptures, that what the law 
commands, the gospel promises, and faith realizes. 
When God commands all men every where to re- 
pent, then answers the gospel, saying, " Repentance 
and remission of sins should be preached unto all na- 
tions, beginning at Jerusalem." And John saw in 
heaven, of all nations, and tongues, and languages, 
rejoicing before God. Rev. v. 9- vii. 9, xiv. 6. 
But to this may be replied, that those to whom it is 



68 RECONCILIATION 

given will believe, and no other. It is said that 
those who believe not shall be damned ; which im- 
plies a refusal of the offered mercy, and proves 
disobedience to the command. Here their ruin 
is not because grace is not offered, but because it 
is not received. If those to whom the gospel is 
offered, would believe the love of God, and that he 
sent his Son to bless men, by turning away every 
one of them from their iniquities, God would real- 
ize the blessings of the gospel to them. Jesus wept 
over Jerusalem, when they refused the salvation of 
God, saying, " How oft would I have gathered you 
as a hen gathereth her chickens under her wings ; 
but ye would not ! 

In the present enquiry, on the subject of the atone- 
ment, we find that the scriptures warrant every son 
and daughter of Adam, viz. all and each of the human 
race to believe on the Son of God to everlasting life ? 
For we read, that " God so loved the world that he 
gave his only begotten Son into the world, that 
whosoever believeth on him might not perish, but 
have everlasting life ;" and of God being in Christ 
reconciling the world unto himself, not imputing 
unto them their trespasses, John iii. 16. 2 Cor. v. 
19. The atonement appears to every thinking 
Christian mind, both from Scripture and reason, 
a gracious design, full of wisdom, mercy, and love. 
It reveals the character of God, throws heavenly 
light on the dark shadow of the law, by uniting 
two natures in one person, revealing God and the 



AND FREE-WILL. 69 

holiness of the law, with the conformity of obedience 
which its precepts require, while the character 
and duties of man are delineated in the example 
of Jesus, which he has given as the rule of obedi- 
ence to all his true and faithful followers. 

The obedience of Christ is completely satisfacto- 
ry, being a full conformity to every demand of 
the law : its penalties endured by his suffer- 
ings, and its precepts by the obedience of his 
holy life. The Lord Jesus has appeared as our 
advocate, pleading our cause before God, and re- 
vealing him to us ; he is therefore the great recon- 
ciling Mediator, between God and man, seated on 
the mercy-seat between the cherubims, where God 
communes with his people ; shewing God to be 
just, and the justifier of those who believe in Jesus. 

Christians can now rejoice through the establish- 
ment of the kingdom of the Lord Jesus Christ, 
that they are under the dispensation of laws divine, 
fixed, and eternal ; mercy sanctioned by justice, 
and that justice honoured by mercy ; they have 
a merciful High Priest of their profession — one 
Lord, one faith — one baptism — one altar — and an ho- 
ly sacrifice ; with the promise of divine aid, the guid- 
ance of the Holy Spirit, who takes the things of 
Christ and shows them unto his people, giving them 
the knowledge of the Scripture, and helping our 
infirmities in prayer, interceding for the believer 
according to the will of God. Admitting, there- 
fore, the perfect reconciliation of God to the in- 



70 RECONCILIATION 

terest of man, (may we say all and every one?) the 
apostle says, " the free gift is unto all and upon 
all those who believe, for there is no difFerence, ,, 
Rom. iii. 2. And John says, " this is his com- 
mandment, that we should believe on the name of 
his Son Jesus Christ ; and love one another, as he 
gave us commandment," John iii. 23. Reason may 
be satisfied from the attributes of deity, and faitli 
from the testimony of his word, and even his oath, 
that he has no pleasure in the death of him that 
dieth : but would rather the wicked would return 
from his wicked way and live, Ezek. xxxiii. 11. It 
will be, I hope, unnecessary to mention the ab- 
surdity of supposing that God, who is holiness it- 
self, could by any means be reconciled to our sins ; 
these must be destroyed; "Wash ye, make ye clean, 
put away the evil of your doings (saith the Lord) 
from before mine eyes. Cease to do evil, learn to do 
well, seek judgment ; relieve the oppressed; judge 
the fatherless ; plead for the widow. Come now, 
and let us reason together, saith the Lord ; though 
your sins be as scarlet, they shall be as white as 
snow ; though they be red like crimson, they shall 
be as wool," Isa. i. 16, 17, IS. 

Our union with God implies the destruction 
of our sins ; not by covering them, but by washing 
them away, and by the creation of a new heart 
and right spirit within us. Sin is enmity, and 
must be destroyed, as no engagement can be 
kept with it , hence the necessity for the restora- 



AND FREE-WILL* 71 

tion of a human nature, which will be capable of 
reasoning and of obligation, such a nature as may- 
be drawn by cords of love, and the bands of a 
man, all of which, in its ransomed state, it will be 
capable of, or laws would be made in vain. Adam 
being made in the image of God, possessed intel- 
ligence, will, and power ; that these were enslaved 
by sin and lost or obscured by the fall, is evi- 
dent ; the very loss, however, proves these blessings 
once to have been in possession. These being lost 
by the sin of Adam, which was the violation of the 
law of liberty and love in which Adam was creat- 
ed, and not the effect of a decree, as the Supra 
Lapsarians think ; who believe that God decreed 
that Adam should necessarily fall.* 

Our Lord commissions his apostles to preach 
the gospel every where, Mark xv. 15. If the gos- 
pel therefore may be preached so generally, it will 
certainly become the duty of every one to believe ; 
and if every accountable creature may believe on 
Scripture authority, we may reasonably conclude 
that God extends his grace and mercy to all, through 
the infinite atonement of Christ Jesus, our Lord. 
For if Christ be a sacrifice of infinite value, his o- 
bedience will be equal to the demands of the law ; 
the law therefore being magnified by him and made 
honourable, mercy will be as infinite as the law, 
which David describes as being exceeding broad. 

* Buck's Dictionary, word Supra* Lapsarian. 



72 RECONCILIATION 

The gospel of God's grace speaks out in a language 
of love, full, and free, and wide, as the universe, hav- 
ing the sanction of the honourable law to which it is 
commensurate : this, being the gospel privilege and 
truth of God, lays a solid foundation of hope to ev- 
ery returning sinner, " The Lord Jesus being able 
to save to the uttermost, every one thatcometh unto 
God by him, seeing that he ever liveth to make 
intercession for them," Heb. vii. 25 ; the promise 
being unto all, and upon all them who believe, for 
there is no difference ; seeing that the same Lord 
over all, is rich in mercy to all who call upon him, 
Rom. iii. 22. and x. 12. None of those who believe 
in the divinity of Christ, should have remaining 
doubts with regard to his intention of dying for all 
mankind, nor of the efficacy of the atoning blood, 
nor yet demur on the evidence of its efficacy to 
all mankind. When we speak of the intention 
of God to save all, or only a part, we come 
to the stress of the question, viz. What we 
may justly suppose the gracious intention of God 
to have been ? For those who set aside the 
moral agency of man, conclude, that whatever 
God intended should be, will most certainly 
come to pass, (overlooking in this critical link of 
the chain of purposes, the probationary state of 
man) God having declared the end from the be- 
ginning, and the things which are not yet done 
from ancient time, saying, My counsel shall stand, 
and I will do all my pleasure. On this and some 



AND FREE-WILL. 73 

other Scriptures they build up opinions of fatal 
necessarianism ; as if man was not restored to moral 
agency, nor to be treated as a rational creature, ca- 
pable of choosing or refusing by the gracious pri- 
vileges of a new covenant ; for this is the question, 
whether or not every man may be saved by the 
grace which is in Christ ; I say by grace, for it would 
be trifling to talk of men being saved in any other 
way, who are already dead in trespasses and sins. 
Butwhenlsay salvation, I mean, in the first instance, 
from sin, — its guilt, by the atoning blood of Christ, 
and, secondly, from its pollutions by virtue of the 
fountain opened in the house of David, for wash- 
ing away of sin and uncleanness, redeeming both 
flesh and spirit from the corruption of sin, and by 
this means effecting the regeneration of a sancti- 
fied humanity, — or in other words, giving us hearts 
sprinkled from an evil conscience, and bodies wash- 
ed as with pure water. 

No rational christians can believe that God is or 
can be the author of sin ; but some of those who, in 
their contracted notions of reasoning, take away the 
freedom of the will, and make man only a neces- 
sary being, hold opinions, the consequences of which 
are no less than a supposition that God is the author 
of sin ; for if we admit sin to be the breach of a good 
law, committed by a free intelligent accountable 
creature, and if man be such a being, and conscious 
of his own acts, and sensible of both duty and 
obligation; his sins may be charged to his ac- 



74 RECONCILIATION, 

count. But those who deny the free exercise of 
these capacities to man ; and only shelter under 
a sovereign agency, those sinful acts perform- 
ed by men, go as far as mistaken notions can go, 
in supposing that God is the author of sin. Pro- 
vided we are right in calling the violation of the 
law, which causeth the disorders of the world, by 
the term sin ; we must charge the evil agency to 
man, unless we come under the curse of those who 
put evil for good, and good for evil, thereby blotting 
out the distinctions between good and evil, leaving 
no fit idea for the term sin. I do not, however, 
suppose, that all who hold the errors of men's sys- 
tematic notions, see the consequences of their mis- 
takes ; yet their sin is not hereby taken away ; it is 
only less aggravated. But to return, if God at first 
made man in his own image, and again restores 
him in Christ, to what he lost in Adam, will he 
not be treated as a rational creature, after he is res- 
tored, as Adam was before he sinned in the garden? 
The merciful Redeemer may therefore enquire 
of the Gentile church now, as he once did of the 
Jewish, " what could have been done for my vine- 
yard, which has not been done for it ?" Could God 
have done more for man's salvation, than has been 
done, and is continually doing ? Men are both by 
law and gospel, treated as men of reason, judgment, 
and understanding ; they are dealt with in kind- 
ness, drawn with cords of love, and the bands of a 
man. Such acts of kindness, and reasonable argu- 



AND FREE-WILL. 75 

merits, are the conquering weapons which a merci- 
ful God uses to gain a willing people. Invitation 
and persuasion are moral motives and means adapt- 
ed to the powers of a rational mind, and are much 
more suitable than methods of compulsion. God 
initiates us, as it were, into the mystery of religion, 
by shewing us his designs, and the means he has 
chosen to accomplish them, viz. by grace and love, 
by reason, and argument ; for by these the Lord 
pleads with men. Hence saith Jesus, " the servant 
knoweth not what his Lord doeth : but I have call- 
ed you friends ; for all things that I have heard of 
my Father,! have made known unto you? John xv. 
15. Indeed the Scriptures seem to me, as one con- 
tinued proof of man's accountability, and of God's 
kind and merciful dealings with him, according to 
his responsibility: for the promises, threatnings, pre- 
cepts, examples, invitations, and warnings, are all 
addressed to them as men of reason and judgment, 
all of which confirm the important truth. 

The extension of mercy to all the sons of Adam 
by the atonement, accords with the voice both of 
Scripture and reason. By this view it appears, that 
the law is magnified, God glorified, and the sinner 
humbled ; every mouth is stopped from boasting, 
for all have sinned ; from complaining, for eternal 
life is offered to all ; and where sin hath abounded 
much, grace did much more abound. Thedifficulty 
which has appeared to some, however, on this sub- 
ject is this, viz. How any disappointment can fol- 



76 RECONCILIATION 

low, as a consequence of God's most perfect wis- 
dom ? For if, say the objectors, God intended to 
save all men through the sacrifice of Christ, either 
all men will be saved, or the purposed salvation 
will be frustrated ; but say they, we have no solid 
ground to believe that all men will be saved, nei- 
ther can God in the end proposed, be defeated ; 
they therefore deny the premises, and conclude, 
that God never did intend to save all men. 

To suppose an intention absolute, implies com- 
pulsion, which would be contrary to the nature 
of the happiness which God has provided for his 
willing people. But a design to save men gra- 
ciously, consistent with the accountable state in 
which man is placed, is a very different mode of 
procedure ; for compulsion would destroy in man 
the principle of agency, while the other preserves it. 
God cherishes the budings of thought, and watches 
over the opening powers of the minds of men ; the 
Father of mercies adapts his teachings to the grow- 
ing powers of the mind, as gardeners watch and wa- 
ter their most delicate flower beds ; or as a loving 
father watches the dawning reason of his infant child. 
We have no right, however, either to question the 
gardener's strength, or the father's parts, from their 
necessity of using such gentle methods; as their 
skill and love are called into exercise, rather than 
their strength. For was the salvation of man to be 
effected only by power, with the same ease as God 
made the world, could he call man into life. But 



AND FREE-WILL. 77 

to bring forward his own blessed image in the per- 
fect freedom of reason and holiness, requires not on- 
ly time, but also the love, patience, power, and wis- 
dom of God. 

If God, therefore, by very tender mercy, and 
long-suffering, goodness, and patience, watches over 
men for their good ; having given his Son to die in 
their stead, and is willing with him to freely give 
us all things; we cannot conclude from any of these, 
that God has not intended to save mankind, More- 
over, if God has nourished and brought up children, 
which have rebelled against him, and if to these rebel- 
lious children, he holds out his hands all the daylong, 
declaring his willingness to save them ; yet while 
they continue obstinate, and will not submit them- 
selves, but resist the Holy Ghost, and trample on 
the blood of the everlasting covenant, and refuse 
to return, until they have sinned the sin unto 
death : What shall we conclude ? Shall we say 
that God did not intend to save them, after so 
many proofs of his love : Or shall we say of these 
impenitent sinners, that they hated knowledge, 
and did not choose the fear of the Lord ? " They 
would none of my counsels, (saith the Lord) they 
despised all my reproof; I have called, and ye re- 
fused ; I have stretched out my hand and no man 
regarded: I will also laugh at their calamity, 
(saith the Lord,) I will mock when your fear com- 
eth," Frov. i. 24, 25. Therefore we conclude, that 



78 RECONCILIATION 

the glory of man's salvation is the Lord's, and the 
blame of man's destruction is his own. 

The work of salvation, contemplated apart from 
the responsible situation in which man is placed, 
represents the Creator as the sole agent, by which 
that great event was brought about; and so in 
point of fact he was ; yet not exclusive but in- 
clusive of man's moral agency ; for although a 
most material difference is made in the scheme 
of salvation, by the place wherein we suppose 
God has put man, viz. whether as a moral 
or a necessary agent ; it makes no difference 
in the absoluteness of the divine will or go- 
vernment; for God has no less glory by man's 
being made a moral agent; nor will the will of 
man interfere with regard to the freedom of the 
absolute will of God : neither will the divine will 
coerce, or unduly bear upon the will of man. But 
it is not only in the contemplation of God's good- 
ness, as it appeared to the angels, and to Adam 
before he sinned ; but in this amazing connection 
of love with human nature in man's salvation, that 
we perceive his unspeakable mercy, on our behalf, 
reaching to the very depths of misery into which 
our sins had plunged us, and mingling the coun- 
sel of divine love, with flesh and blood, in the very 
depth of its complicated miseries. 

How cold and uncomfortable are the notions of 
many persons concerning religion ! They desire 
salvation from hell, but are not careful to have a 



AND FREE-WILL. 79 

salvation from sin ; not thinking that salvation 
from sin can only secure a salvation from its mis- 
eries, which form hell. Such persons ish heaven 
hereafter ; yet desire not the purity of religion, or 
the spiritual worship of God here. They content 
themselves with reading the history of Christ ; but 
shew no desire to bear his cross, or know the fel- 
lowship of his sufferings. 

They seem content with professing a religion 
which they know not the blessings of. The Holy 
Scriptures, which were to the Jews lively oracles 
even under the dark shadow of the law, are now 
clothed with dust on the shelves of some profess- 
ing christians, or if brought down sometimes, soon 
become fatiguing intelligence. Will it be so, when 
God shall make all things new ? when worldly a- 
musements will for ever pass away ; and the night 
which is far spent, gives place to the day which is 
at hand ? As these things concern us, my dear 
reader, " Let us therefore be sober, and watch un- 
to prayer ; blessed is that servant, whom, when his 
Lord cometh, shall find so doing." 

We are therefore brought to choose one of two 
opinions ; either to believe that God has withheld 
mercy in the gift of Christ to the world, and that 
consequently, Christ did not die for those who 
perish ; — or otherwise, to believe that man is restor- 
ed by the grace of God, to the privilege of choos- 
ing everlasting life, or of refusing the purchased 
salvation offered by a merciful God. With those 



80 RECONCILIATION 

who say our salvation is altogether of grace, I 
frankly consent, — by grace first, and last, and once 
for all. We cannot of ourselves think one good 
thought ; all our sufficiency is of God. Neither can 
any come to Christ, except drawn by the Father : 
Not unto us, but unto God be the glory. But when 
we come to attach blame, to whom does it belong ? 
" This is the condemnation, (saith the Son of God,) 
that light is come into the world, and men love dark- 
ness rather than light, because their deeds are evil;' 
John. iii. 19. "I would have gathered you," saith 
the Lord to Jerusalem, " and ye would not." And 
again he saith, " Ye will not come unto me that ye 
might have life," Matt, xxiii. 37. John v. 40. 

Salvation not only implies a deliverance from 
all the miseries to which our sins have exposed us, 
with the nature and consequences of them, but a 
realization of all the contrary blessings which the 
gospel promises ; sin is enmity, and has in its na- 
ture a deceivableness, which is opposed to all good : 
this appears from the opposite nature of their cha- 
racters. God is light, sin is darkness ; God is love, 
sin is enmity ; God is life, sin is death ; God is 
good, sin is evil. If it is reflected on calmly, that 
nothing can effectually oppose evil and conquer 
it, but a contrary nature of superior power; it may 
discover to us the necessity of a new heart, and 
right spirit being created in us. For light only 
can conquer darkness, love enmity, &c. Nor is 



AND FREE WILL. 81 

even our regenerated nature sufficient to withstand 
the evil of sin, unless kept by the power of God 
through faith unto salvation. For consider him 
who endured such a contradiction of sinners against 
himself; lest ye be weary andjaint in your minds. 
But being supported by the power of God, and 
being faithful unto the death, the believing soul 
will be more than conqueror, through him that hath 
loved us. The love and mighty power of a risen 
Saviour, will enable the triumphant believer to say, 
"O death, where is thy sting? O grave, where is 
thy victory ? Thanks be to God who giveth us the 
victory through our Lord Jesus Christ !" 

From the result of my enquiries on this sub- 
ject, I do not find that man had power over sin in 
himself, by any degrees of mercy manifested, before 
he receives it by grace in his regeneration ; but 
as faith comes by hearing, so far as he has gracious 
privileges and opportunities, he is in duty bound, 
with all the powers he has, (for so far he is an ac- 
countable creature) to submit himself to God's me- 
thod of saving sinners, through the blood sprinkling 
of Jesus : for otherwise he may, by rebellious un- 
belief, forfeit his own salvation : •' for he that be- 
lieveth not shall be damned," Mark xvi. 16. 

But when God, by his grace, restores men, it then 
becomes their duty and privilege, by grace through 
faith, both to believe and obey the revealed will of 
God. For the merciful Lawgiver never gathers 
where he has not strawed ; nor calls us to the ex- 

F 



82 RECONCILIATION 

ercise of any duty, without the gift of power being 
implied in the command ; for although the law and 
gospel are distinct, they have nevertheless such 
unity of design, that whatever the law commands, 
the gospel promises, and faith both believes and 
receives; and what the gospel promises the law 
commands. When all men, therefore, are com- 
manded by the law to repent, and believe the gos- 
pel, the grace of the Lord Jesus is sufficient for the 
great purpose ; for God sends not any a warfare at 
their own charges. Even threatenings and judg- 
ments are issued with conditions of mercy and par- 
don ; " let the wicked forsake his way, and the un- 
righteous man his thoughts, and let him turn to 
the Lord, and he will have mercy, and to our God, 
for he will abundantly pardon him," Isa. lv. 7. 

Actions morally good or evil, must be those of a 
person capable of distinguishing, choosing, and act- 
ing for himself; viz. in other words, an intelligent, 
free agent; because properly speaking, no act can 
be ascribed to that which is not endowed with 
these capacities. For if it acts, it acts under a ne- 
cessity incumbent on it by something else, and is, 
therefore, in reality, only an instrument in the hand 
of that which imposes the necessity ; and cannot 
properly be said to act. The act must be the act of 
the agent, not of the instrument. David is charged 
with the murder of Uriah by the prophet. " Thou 
hast slain Uriah the Hittite, with the sword of the 
children of Amnion" 2 Sam. xii. 9. 



AND FREE-WILL. 83 

Objections have been made to the freedom of 
the will, on the supposition of God's foreknow- 
ledge taking away all contingency, and conse- 
quently freedom of will. It is true we cannot 
otherwise think of God's foreknowledge than 
perfect wisdom free from any possibility of er- 
ror ; judging and ordering all things according to 
their proper nature ; not calling contingent things 
necessary, nor necessary things contingent. It will 
be evident, that those things which are contingent, 
and proceed from a free-will principle of acting, are 
allowed to be such by God's consent; for there is 
no reason to confine the omniscience of God in 
bounds more narrow than his omnipotence ; which 
all men acknowledge to be able to do whatsoever 
does not imply a contradiction. We may say, 
therefore, that the foreknowledge of contingent 
effects, which proceed from a free-will principle of 
acting, either implies a contradiction, or it does not. 
If it does imply a contradiction, then such effects 
are not the objects of God's omniscience, nor deter- 
mined by it. But if it does not imply a contradic- 
tion, then we .may actually confess, that divine 
prescience, and man's free-will, are not inconsistent; 
but that both of them may fully stand with each 
other. Therefore no sound or convincing argu- 
ment can be drawn from God's foreknowledge. 

The bare certainty of divine foreknowledge can 
never be proved to destroy man's freedom, or make 
any alteration in the nature of his actions, and con- 



84 RECONCILIATION 






sequently is altogether besides the question con- 
cerning liberty, All that the greatest opposers of 
liberty have ever urged or can urge, amounts only 
to this : that foreknowledge implies certainty, and 
certainty implies necessity. But it is denied by 
those who write on the side of liberty, that certain- 
ty implies necessity; or that foreknowledge im- 
plies any other certainty than such as would be 
equally in things, although there was no foreknow- 
ledge. 

The certainty of prescience does not cause the 
certainty of things ; but is itself founded on the 
reality of their existence. Whatever now is, it is 
certain that it is, and it was yesterday and from 
eternity, as certainly true that the thing would be 
to-day, as it is now certain that it is ; and thus cer- 
tainty of event is equally the same, whether it be 
supposed that the thing could be foreknown or not. 
For whatever at any time is, it was certainly true 
from eternity, as to the event that they would be : 
and this certain truth of every future event, would 
not have been the less, though there had been no 
such thing as foreknowledge; mere prescience, 
therefore, has no influence upon any thing, nor con- 
tributes in the least to make it necessary. 

We may illustrate this in some manner, by the 
comparison of our own knowledge, we know cer- 
tainly, that some things are ; and when we know 
that they are, they cannot but be; yet it is evi- 
dent our knowledge does not cause them so to be, 



AND FREE-WILL. S5 

but sees them to be, because they are. Fore- 
knowledge in God is the very same as knowledge ; 
all things are to him as if they were really present, 
to all the purposes of knowledge and power ; he 
knows what shall be, with the same ease that he 
knows what is ; as knowledge, therefore, has no in- 
fluence on things that are, so neither has foreknow- 
ledge on that which shall be. The manner how 
God can foresee future things, without a chain of 
necessary causes, is impossible for us to explain 
distinctly, although we may conceive some sort of 
general notion of it. For as a man has no influ- 
ence over the actions of another person, yet can 
often perceive beforehand, what that other will do; 
and a man still more experienced, will with greater 
probability, foresee what another, whose disposi- 
tions he is more perfectly acquainted with, will do 
under certain circumstances. And an angel who 
excels in heavenly wisdom, may have a still greater 
prospect into men's future actions. 

The manner how God can foresee future things 
without a chain of necessary causes, is impossible 
for us to explain, though some sort of general no- 
tion may be conceived of it. 

We may therefore apprehend, that God who cre- 
ated all things, and sees all things, may have the 
most perfect knowledge of all future events, with- 
out influencing men's wills to evil by his power. 
The mere foreknowledge of any action that would 
upon all other accounts be free, cannot alter or di- 



86 RECONCILIATION 

minish that freedom ; it being evident that fore-* 
knowledge adds no other certainty to any thing 
than what would equally be in things, though there 
was no foreknowledge. And as foreknowledge 
implies no other certainty than such as would be 
without foreknowledge, neither does the necessity 
of events imply necessity ; for let a fatalist suppose 
(what he does not grant) that there is in man a 
power of beginning motion, that is, of acting free- 
ly ; and let him suppose further, if he please, that 
those actions could not possibly be foreknown ; 
will there not, notwithstanding this supposing, be 
in the nature of things the same certainty of event 
in every one of the actions, as if conceived fatal 
and necessary ? 

For instance, suppose the man by an internal 
principal of motion, and an absolute freedom of 
will, without any external cause or impulse, does 
some particular action to-day, and suppose it was 
not possible that this action could have been fore- 
seen yesterday ; was there not nevertheless, the 
same certainty of event, as if it had been fore- 
seen ? viz. would it not, notwithstanding the sup- 
posed freedom, have been as certain a truth yester- 
day, and from eternity, that this action was an 
event to be performed to-day, (though supposed 
never so impossible to have been foreknown) 
as it is now a certain and infallible truth that 
it is performed? Mere certainty of event does 
not therefore in any measure imply necessity, 



AND FREE-WILL. 87 

and consequently foreknowledge, however difficult 
to be explained as to the manner of it, yet, since it 
implies no other Certainty, but only that certainty 
of event which the thing would equally have, with- 
out being foreknown, it is evident that it also im- 
plies no necessity." — Clarke on the Attributes, p. 
107. 

Much has been said both on the side of necessi- 
ty and of free-will. " No one, (says the necessarian) 
denies that every act of volition, is an act of choice. 
No one maintains that a choice of preference, has 
not predisposing causes; or that the feebler mo- 
tive overcomes the stronger." Hence it must hap- 
pen, that circumstances uncontrollable by a given 
agent, have indirectly controlled his spontaneous 
actions. 

For as Hobbes writes : " Those actions which a 
man does on deliberation, are said to be voluntary, 
and done by choice and election. In all delibera- 
tions, or ultimate successions of contrary appetites, 
the last is what we call will. All other appetites, 
to do or quit, which come upon a man during his 
deliberations, are called intentions and intimations, 
but not wills. Of a voluntary agent, it is all one 
to say he is free, and to say he hath not made an 
end of deliberating. Now as nothing taketh begin- 
ning from itself, but from the action of some other 
agent without itself, the cause of a man's will is not 
the will itself, but something else not in his own 
disposal. So that whereas of voluntary actions, 



88 RECONCILIATION AND FREE WILL. 

the will is the necessary cause, and whereas the 
will is also caused by other things, whereof it 
disposeth not, it follows that voluntary actions 
have all of them necessary causes, and are there- 
fore necessitated." 

It must be acknowledged that the necessarian 
displays considerable ingenuity, by granting a sup- 
posed liberty, and at the same time, from the great- 
est apparent freedom, reducing the advocates for 
moral agency to the necessity of a single alternative. 

But notwithstanding this ingenuity, the necessa- 
rian loses his point again : when it is maintained 
that the necessity of choice, so far from being an 
opposing argument, that it proves both the great- 
est security of liberty, and the best exercise of rea- 
son ; his liberty of choosing right, shews him free, 
with the best of moral motives to persuade his 
choice; " choose life that ye*rnay live." For God 
cannot be tempted with evil, neither tempteth he 
any man, James i. 13. 



89 



CHAPTER III. 



IMMORTALITY OF THE SOUL. 



Yes, 'tis Divinity's implanted fire, 
Which bids the soul to glorious heights aspire ; 
Enlarge her wishes, and extend her sight 
Beyond this little life's contracted round, 

And wing the eagle flight 
To grandeur, fame, and bliss without a bound. 
Ambition's ardent ^hopes, and golden dreams, 
Her towering madness, and her wild extremes, 
Unfold this truth to Reason's eye, 
That " Man was made for Immortality." 



Various have been the opinions entertained con- 
cerning the substance of the soul. The Epicu- 
reans conceived it to be a subtle air composed of 
atoms, and called it efflorescartia materia, and some 
more refined called it flos flama. Lucretia resem- 
bles it to flos baechar and spiritus emgenti suavis. 
The Cartisians make thinking the essence of the 



90 IMMORTALITY 

soul. Some have been of opinion that man is en- 
dowed with three kinds of soul, viz. the rational, 
which is purely spiritual, and infused by the im- 
mediate inspiration of God ; — the irrational or sen- 
sitive, which, being common to men and brutes, 
is supposed to be formed of the elements ; — and 
lastly, the vegetable soul, or principle of growth 
and nutrition ; as the first is of understanding, and 
the second of animal life. 

The rational soul is simple, uncompounded, and 
immaterial, not composed of matter and form ; for 
matter can never think or move of itself as the 
soul does. In the fourth volume of the Memoirs 
of the Literary and Philosophical Society of Man- 
chester, the reader will find a very valuable paper 
by Dr Ferrier, in which he shews that every part 
of the brain has been injured, without affecting the 
thought. A discovery tending to overthrow the 
theory of the materialists, who think that the prin- 
ciple of perception is not a substance distinct from 
the body, but the result of corporeal organization. 

The immortality of the soul may be argued 
from its vast capaclies, boundless desires, great im- 
provements, discontent with the present state, and 
desire of some kind of religion. It is also argued 
from the consent of all nations ; the consciousness 
men have of sinning, the alarms of conscience, and 
the Providence of God. 

But admitting the truth of revelation, life and 
immortality is brought to light by the gospel. Our 



OF THE SOUL. 91 

Lord not only taught the immortality of the soul, 
but exemplified its verity in his ascent to heaven, 
before the sight of five hundred witnesses. It has 
appeared to me so closely connected with the being 
of a God, that the full belief of the one lays the 
foundation of the other. For God being love it- 
self, and completely independent, could have no 
end in view by creating such creatures as men are, 
unless to impart to them of his own felicity in 
order to make them happy ; and as we perceive that 
a few transient years in a world of change, pain, and 
uncertainty, cannot be designed as the full portion of 
a rational creature bestowed by his benevolent Crea- 
tor ; therefore a place of rest and happiness remains 
after this life, to equal the highest hopes of those 
who shall be found worthy to enter in through the 
gates into the city. The most happy way whereby 
we can come to the knowledge of God is, by a 
contemplation of our own souls, which were made 
in the image of God. 

We cannot think but according to our own in- 
tellectual capacities, or form any other idea of Him 
than what the impressions of our own souls will 
permit us. If the reasonable soul be not of an im- 
material nature, it must be body, and so made up 
as all bodies are ; and if the soul be nothing but 
mere body, it will be divisible, ad infinitum, as all 
bodies are. But although the real soul is expansive, 
and can extend thought to many objects, yet it is 
not divided, but continues a simple essence, and 



92 IMMORTALITY 

not divisible like matter. The Peripatetic phi- 
losophers were of opinion, that our senses never de- 
ceived us, whether they were sani or laisi, sound 
or diseased, or whatever proportion or distance 
the object bears to it ; for if we closely examine 
this position, we shall find that nothing of judg- 
ment belongs to sense, as it consists only of percep- 
tion ; neither can it make just observations of those 
things which are without ; and, therefore, when 
the eye finds the sun's orbit represented within 
itself, of no greater size than a foot diameter, it is 
not mistaken, for this is the appearance which it 
makes to the eye, and the same to one person as 
well as another. 

The senses, in all things of this nature, do but 
declare the appearance made on the perceptive fa- 
culty, which are always such as they seem to be, 
whether there be any such parallelism, signaculum, 
in the objects, as bears a true analogy with the ob- 
ject or not, they are never deceived in the execu- 
tion of their function. Error is neither sense or 
fancy, it being only chargeable to those faculties 
where reason is concerned. 

Though reason inculcate this notion ten thou- 
sand times over, that the sun is larger than the 
earth, yet the eye will not be taught so to see it 
any larger than it appeared before it received in- 
struction from science. 

There is a more noble power in the soul than 
that by which it accommodates itself to the body, 



OF THE SOUL. 93 

and according to the measure and proportion 
thereof, converseth with external matter; and this 
is the reason why we are so apt to be mistaken in 
sensible objects, because our souls, taking in the 
knowledge of external thereby, and unmindful of 
the proportion that is between the body and them, 
passing by its native notions, classes their corporeal 
impressions with external objects, and judgeth of 
the one by the other. But when our souls act in 
their own proper strength, disengaging themselves 
from all inferior intanglements, they then find con- 
fidence to give the preference to things pure, ra- 
tional, and eternal, looking with comparative in- 
difference on perishable things. The soul's noble 
power of abstracting itself from inferior pursuits, 
and dwelling in futurity, may be considered as 
proof, at least of its immateriality. 

Some materialists suppose, from the powers of 
the soul decaying with the body, that they are 
therefore only finer parts of matter, which are or- 
ganized with the body, as flowers with their stems. 
Jt is true, the powers of the soul do appear to us 
to weaken and decay ; but let us think on the me- 
dium of our perception. There is a close union 
between the soul and body : when the body is 
much decayed, the soul has not the same advantage 
of expressing its powers by the actions of the body. 
But it does not follow as a clear proof from this, 
that the soul's powers are decayed in themselves, 
although evidently less active to our view, through 



94. IMMORTALITY 

the weakness of the body. The soul's powers are 
not weakened by sleep, yet they appear less active. 
Observe, also, when we part with friends, how a 
few miles or leagues distance makes a great differ- 
ence in the powers of communication, Moreover, 
very frequently experience teaches the sage, the 
folly of those pursuits which engage the younger. 
As the difference between the pursuits of the mind, 
resemble the distance between bodies, and shows a 
propriety in silence ; yet we are not authorised to 
interpret this silence into a want of powers, but ra- 
ther into a want of an occasion to use them to pur- 
pose. 

Joseph thought his aged father had mistaken 
when he laid his right hand on the head of 
Ephraim, and his left on the head of Manasseh. 
" And Joseph said unto his father, Not so, my fa- 
ther ; for this is the first-born ; put thy right hand 
upon his head. And his father replied, and said, 
I know it, my son? Gen. xlviii. 10. The body and 
the senses being the soul's medium of visible com- 
munication ; when they are broken down by death, 
the medium of communication, at least of a visible 
or earthly kind, is thereby removed, but the pow- 
ers of the soul may be no less strong in themselves. 
Instance the strength of a soul, which we may ob- 
serve to animate the body to great activity, yea, 
with agility to carry and run with a body when 
in healthful life and undecayed, which it will re- 
quire severals to carry when that soul has fled. 



OF THE SOUL. 95 

Indeed the great strength of a spirit, and its vast 
powers, we can but imperfectly know in this sha- 
dowy state of things, or the great advancements the 
lapse of a few years (if time could be measured in 
a future state) will add to them in a state of per- 
fect blessedness. John fell at the feet of an angel 
to worship him. No doubt, supposing him to 
be no less than his glorified Lord, until the an- 
gel said unto him, " See thou do it not ; I am thy 
fellow- servant, and of thy brethren, that have the 
testimony of Jesus ; worship God; for the testimony 
of Jesus is the spirit of prophecy," Rev. xix. 10. The 
soul's powers whereby we judge and discern things, 
is so far from being body that it must retreat and with- 
draw itself from all bodily operations, when it would 
discern and meditate on the naked truth abstract- 
edly. For should our souls always mould their 
judgments according to those impressions which 
seem to be formed thereof in the body, they would 
be liable to class up many errors and delusions in- 
stead of truth. For should the judgments of our 
understanding wholly depend upon the light of 
our eyes, we would thus conclude that our mere 
accesses, and recesses from any visible object have 
such a magical power as to change the magnitude 
of visible, and to transform them into all those 
varieties of figures and fashions, and to attribute 
all that variety, which we find in our corporeal 
perceptions. 

" The soul (says Plato) is various, and pointed ac- 



96 IMMORTALITY 

cidentally in these motions wherein it extends 
and spreads itself as it were upon the body, and so 
according to the nature and measure thereof per- 
ceives its impressions ; yet it is indivisible, return- 
ing into itself again." 

When the soul goes out in search of truth it- 
self; it will not then listen to those several clam- 
ours and votes of the rude senses, which alway 
speaks with divided tongues ; but it consults some 
clearer oracle within itself: for should a man con- 
nect bodily appetites with his speculations, it 
would entangle his mind with so many contradic- 
tions, that it would be impossible to attain to any 
true knowledge of things. 

There is such a faculty within the soul as col- 
lects and unites all the perceptions of our several 
senses, and is able to compare them together; 
something in which they all meet as in a centre. 
Therefore that in which all these several sensations 
meet as so many lines drawn from several points 
in the circumference, and which comprehends them 
all, must be one ; for should that be various, and 
consist of several parts, which thus receives all these 
various impressions, then must the sentence and 
judgment passed upon themselves be various also. 
Aristotle in his JDe anima saith, that " That must 
be one that judgeth things to be diverse, and must 
be capable to judge likewise, seeing that all of 
which it judges, appear before it at once." 






OF THE SOUL. 97 

Besides, we could not conceive how such an im- 
mense variety of impressions could be made upon 
any piece of matter, which would obliterate and de- 
face one another. 

That knowledge which the soul retains in itself 
of things past, and in some sort previous to things 
to come, whereby many become sagacious in fore- 
seeing events, that they know how to deliberate 
and dispose of present affairs, so as to be ready 
furnished, and prepared for such emergencies as 
they see in a train and series of causes, and those 
sometimes work but contingently. How could 
Epicures himself, in his cool moments, be so un- 
reasonable as to persuade himself, that any shuf- 
fling, and cutting of atoms whatever could pro- 
duce such a divine piece of workmanship as the 
soul is ? What piece of matter could ever thus 
bind up together (by rational inference) past, pre- 
sent, and future time ? And this is done by the 
soul of man, which, (while it doth it, seems to 
imitate, as far as its own finite nature will permit,) 
strives after an imitation of God's eternity, proving 
thereby the soul's descent to be from Him in whose 
image it was at first formed. For by thus grasp- 
ing and gathering together a long series of dura- 
tion into itself, it shews thereby a desire, and makes 
an effort to deliver itself from the rigid laws of a 
confined existence, and to purchase to itself the 
freedom of a true eternity. Thus by its chronicle 
and successive operations, it unravels and unfolds 



98 IMMORTALITY 

the contexture of its own indefinite intellectual 
powers by degrees ; so that by its provisional pow- 
ers of memory, it recollects, and winds them all 
up into itself again. And though it seems to be 
continually sliding from itself in those vicissitudes 
and changes which it runs through in the constant 
variety of its refluxes and emanations, yet is it al- 
ways running back to its first original, by a swift 
remembrance of all those motions, and multiplicity 
of operations, which have begot in it the first sense 
of this constant motion ; as if we should see a sun- 
beam perpetually flowing forth from the bright bo- 
dy of the sun ; and yet ever returning back to it 
again. It never loseth any part of its being, be- 
cause it never forgets what itself was ; and though 
it may number out a vast length of its durations, 
yet it never comes nearer to its old age, but retains 
a lively sense of youth and infancy, which it can at 
pleasure lay hold of, and bring along with it. 

But if our souls were nothing else but a complex 
of fluid atoms, how should we be continually rov- 
ing and sliding from ourselves, and soon forget 
what we once were ? The new matter that would 
come in to fill that vacuity which the old had 
made by its departure, would never know what the 
old were, nor what that should be that would suc- 
ceed That new pilgrim and stranger-like soul 
would always be ignorant of what the other before 
it knew, and we would be wholly some other being 
than we were before. Such a jewel as the soul, is 



OF THE SOUL. 99 

too precious to be found in a dunghill. Mere mat- 
ter could never thus stretch forth its] feeble force, 
and expand itself over all its former pre-existences ; 
we may as well suppose this dull and heavy earth 
we tread upon, to know how long it hath to dwell 
in this part of the universe where now it rests, 
and to tell the variety of creatures which have in 
all past ages sprung from it, with an account of 
the events which have happened upon it. 

The elicit motions of the soul, as the moralists 
call them, which, though they may end in those 
they call implicit acts, yet their first emanations are 
from nothing else but the soul itself. For the 
purpose of elucidation, we shall take notice of two 
sorts of actions, which are obvious to the experi- 
ence of every one who is at the pains to observe 
himself. The first are those actions which rise up 
in us without any animadversion : the other are 
those which are consequent to it. 

When we analyze the whole organized system of 
the human body, proceeding from the spirits to the 
blood, and from that to the heart, viewing through- 
out, the mechanical contrivance of veins and ar- 
teries, we know not, after all our search, whether 
there be any peiyetuum mobile in our own bodies, 
or whether all the motions thereof be by the redun- 
dancy of external motion without us, nor how to 
find the first mover in nature ; and even if we could 
find out that, yet we know there is a necessary 
deternation which sits in all the wheels of mere 



100 IMMORTALITY 

corporeal motion ; neither can they exercise any 
such noble freedom as we find in the wills of men, 
which are as large and unbounded in all their 
elections, as Reason's capacious powers can repre- 
sent existence is^elf to be. 

The immateriality of the soul may be considered 
from the mathematical notions of which it is capa- 
ble of expatiating on, and containing within itself; 
which, as they are in themselves indivisible, and 
so of such a perfect nature as cannot be received 
nor immersed into matter ; so they argue that that 
subject in which they are seated, to be of a true, 
spiritual, and immaterial nature ; such as a pure 
point, linea, latitude abstracted from all profundity 
— the perfection of figures — equality — proportion 
— symmetry, and asymmetry of magnitudes — the 
rise and propagation of dimensions — infinite divis- 
sibility, &c. which every ingenious mathematician 
cannot but acknowledge to be the true characters 
of some immaterial being, seeing they were never 
buried in matter, nor extracted out of it ; and yet 
these are trail scendently more certain and infalli- 
ble principles of demonstration than any sensible 
thing can be. There is no geometrician but will 
acknowledge angular sections, or the cutting of an 
arch into any number of parts required, to be exact 
without any dimunition of the whole ; but yet no 
mechanical art can so perform either, but that the 
place of section will detract something from the 
whole, If any one should endeavour to double a 



OF THE SOUL. 101 

cube, as the oracle once commanded the Athe- 
nians, requiring them to double the dimensions of 
Apollo's altar by any mechanical method they 
pleased, he would find it as impossible as they did, 
and be as much laughed at for his pains as the 
Athenian mechanics were. 

If, therefore, no matter be capable of any geome- 
trical effluxions, and the apodictical precepts of 
geometry be altogether inimitable in the purest 
matter that fancy can imagine ; we must then de- 
pend upon something more than matter, which 
hath that power and certainty within itself which 
it gives to those infallible demonstrations. 

St Austin was of opinion, that the immortality ol 
the soul could be proved from the notion of quan- 
tity of which it is capable ; for this knowledge it 
could not possibly have from experience, as no mat- 
ter is equal in quantity to the soul's conceptions 
of space ; and therefore, as he thought, must 
be immediately impressed or engraven upon an 
immaterial soul. For although we could sup- 
pose our senses to have taught us, as our first teach- 
ers, the alphabet of this knowledge ; yet nothing 
else but a true mental essence could be capable of 
it, and so much improve it, as to abstract it from 
body, and strip it naked of any sensible garment, 
and then only when it performed this, embrace it 
for its own, and commence a true and perfect un- 
derstandings and as we hold it impossible to shrink 
up any material quality which shall be liable to 



102 IMMORTALITY 

spread itself perpetually, commensurate to the mat- 
ter it is, into a mathematical point : so it is much 
more impossible to extend and stretch forth, any 
immaterial and embodied quality or notion, accord- 
ing to the dimensions of matter, and yet to preserve 
the integrity of its own nature. Besides, in these 
geometrical speculations, we find that our souls will 
not consult with our bodies, or ask any leave of our 
fancies, how or how far they shall distribute their 
own notions, by a continued progress of invention ; 
but, spending upon their own stock, are most free 
and liberal, and make fancy only to serve their pur- 
pose, in pointing out not what matter will afford a 
copy of, but what they themselves will dictate to 
it ; and if that should be too busy, silence and con- 
troul it by their own imperial laws. 

They so little care for matter in this kind of 
work, that they banish it as far as may be, from 
them, or else chastise and tame the unruly and re- 
fractory nature of it, that it should yield itself pli- 
able to their sovereign commands. 

Those embodied bodies, (for so this present ar- 
gument will allow me to call them,) which our 
senses converse with, are perpetually getting to- 
gether, and contending irresistibly each for its own 
room and space to be in, and will not admit of any 
other into it, preserving their own interests ; but 
when they are once in their embodied natures en- 
tered into the mind, they can easily penetrate one 
another. The soul can easily pile the vastest niim- 



OF THE SOUL. 103 

ber up together in her own imagination, and by 
her own force sustain them all, and make them all 
couch together in the same space. She can easily 
put all these five regular bodies together into her 
own imagination, and inscribe them one in another, 
and thus entering into the very heart and centre of 
them, disown all their properties and several res- 
pects one to another, and thus easily find herself 
freed from all material or corporeal confinement. 

Shewing that all that which we call body, rather 
issued forth, or was spake into existence by some 
mind, than that it should exalt itself into the na- 
ture of a mental being ; and as the Platonists and 
Pythagorians have long since well observed, that 
the body should rather be included in the idea 
of soul, than the soul to be confined in the idea of 
body. 

The soul's degrees of knowledge are, first, a 
naked perception of sensible impressions ; the se- 
cond degree, a miscellaneous kind of knowledge, 
arising from a eolation of its sensations with its own 
dark ideas ; third degree, discourses and reasons, 
which the Platonists describe mathematical know- 
ledge, because it spins out its own by a constant 
series of deductions, knitting up consequences one 
upon another by demonstrations, and is by a pro- 
gressive kind of knowledge, which he calls a fourth ; 
which we shall now make use of, for a further 
proof of the immortality of the soul, which we may 
call a naked intuition of eternal truth, which is al- 



104 IMMORTALITY 

ways the same ; which never rises nor sets, but al- 
ways stands still in its verticle, and fills the whole 
horizon of the soul with a mild and gentle light. 
There are such calm and serene ideas of truth, 
that shine only in pacate souls, andcann ot be dis- 
cerned by any troubled fancy, that necessarily 
prove some stable permanent essence in the soul, 
which ariseth only from some immoveable and un- 
changeable cause, which is always the same. These 
operations of the mind are not merely energies, but 
the true badges of an eternal nature, and speak (as 
saith Plato) in man's soul. Such are the antitypi- 
cal ideas of justice, wisdom, goodness, truth, eterni- 
ty, and omnipotence ; with every moral, physical, 
or metaphysical notion, which are either the first 
principles of science, or the ultimatum and final 
perfection of it. 

These we always find to be the same, and know 
that no exorcisms of material changes, have any 
power over them. Though we ourselves are but of 
yesterday, and mutable every moment, yet these 
are eternal, and depend not upon any mundane 
vicissitudes ; neither could we ever gather them 
from our observations of any material thing where 
they were never sown. If we reflect upon our 
own souls, how manifestly do the species of reason, 
freedom, perception, and the like, offer themselves 
to us, whereby we may know a thousand times 
more distinctly, what our souls are, than what our 
bodies are ? For the former we know bv a familiar 



OF THE SOUL. 105 

converse with ourselves, and a distinct sense of their 
operations ; whereas all our knowledge of the body- 
is little better than historical, which we gather up 
by scraps from more doubtful and uncertain expe- 
riments which we make of them ; but the notions 
which we have of a mind, viz. something within us, 
that thinks, apprehends, reasons, and discourses, are 
so clear and distinct from all those notions which 
we can entertain of a body, that we can easily con- 
ceive that if all the body-being in the world 
w r ere destroyed, yet even then we might sub- 
sist as well as we do at present. For when- 
ever we take notice of those immediate mo- 
tions of our own minds, whereby they make 
themselves known to us, we find no such thing in 
them as extension or divisibility, which are con- 
tained in every corporeal essence ; and having no 
such thing discovered to us from our nearest fa- 
miliarity with our own souls, we could never so 
easily know our relation to our bodies, were we 
not reminded by those extrinsical impressions that 
their turbulent motions make upon them. 

Plotinus says, That the discoursive power or 
science of the soul is blameless, but yet is corrected 
by the mind, as restoring that which is indivisi- 
ble, and dividing simple being as if it was com- 
pounded. As fancy corrects sense for discerning 
with passion and material mixture, from which that 
purifies its object ; opinion corrects fancy, because 
it apprehends things by forms, which itself has got- 



106 IMMORTALITY 

ten above ; and science corrects opinion, because 
it knows without discerning of causes; and the 
mind or intuitive faculty corrects the scientifical, 
because by a progressive kind of analysis, it divides 
the intelligible object, where itself knows and sees 
things together in their undivided essence : there- 
fore this only is immoveable, and science or scienti- 
fical reason is inferior to it in the knowledge of our 
being. 

Dr Samuel Clarke thinks there is great reason 
even from nature itself to believe the soul to be 
immortal. " A tradition, (saith he) so ancient and 
so universal, as cannot be conceived to owe its ori- 
gin either to chance or to vain imagination, or to 
any other cause than to the Author of nature him- 
self. And the most learned and thinking part of 
mankind, at all times, and in all countries where 
the study of philosophy has been in any measure 
cultivated, have almost generally agreed, that it is 
capable of a just proof, from the abstract considera- 
tion of the nature and operations of the soul itself. 
That none of the known qualities of matter can in 
any possible variation, division, or composition, pro- 
duce sense, and thought and reason. It is highly 
unreasonable and absurd, to suppose the soul made 
up of innumerable consciences, as matter, which 
is necessarily made up of innumerable parts ; and 
on the contrary, that it is highly reasonable to be- 
lieve, that the seat of thought is a simple substance, 
such as cannot be divided or crumbled into pieces, 



OF THE SOUL. 107 

as all matter is manifestly subject to be ; conse- 
quently the soul will not be liable to be dissolved 
at the dissolution of the body, and therefore it will 
naturally be immortal." — '* I cannot imagine, (saith 
Cyrus, in that speech which Xenophon relates he 
made to his children a little before his death,) that 
the soul while it is in this mortal body lives ; and 
that when it is separated from it, that it should 
then die. I cannot persuade myself, that the soul, 
by being separated from this body, which is devoid 
of sense, should thereupon become itself likewise 
devoid of sense, On the contrary, it seems to me 
more reasonable to believe, that when the mind is 
separated from the body, it should then become 
most of all sensible and intelligent. But further, 
when we take into consideration all the high and 
noble faculties, capacities, and improvements of the 
soul ; the argument becomes much stronger." — " I 
am persuaded, (saith Cicero,) when I consider with 
what swiftness of thought the soul is endued, with 
what a wonderful memory of things past, and fore- 
cast of things to come ; how many arts, how many 
sciences, how many wonderful inventions it has 
found out ; that that nature which is possessor of 
such faculties, cannot be mortal.*' Again, he ob- 
serves in his Tusc. Quist., " The memory, (saith 
he) which the soul has of things that have been, 
and its foresight of things that will be, and its large 
comprehension of things that are present, are plain- 
ly divine powers ; nor can the wit of man ever in- 



108 IMMORTALITY 

vent any way. by which these faculties could pos- 
sibly come to be in men, but by immediate com- 
munication from God. 

u Though we see not, (saith he) the soul of man, 
as neither indeed are we able to see God, yet as 
from the works of God we are certain of his being ; 
so from the faculties of the soul, its memory, its 
invention, its swiftness of thought, its noble exer- 
cise of all virtues, we cannot but be convinced of 
its divine original and nature." And speaking of 
the strength and beauty of that argument deduced 
from the wonderful faculties and capacities of the 
soul, concludes it to be of an immaterial and im- 
mortal nature : " Though all the vulgar and little 
philosophers in the world" saith he, " (for solcannot 
but call all such as differ from Plato and Socrates, 
and those superior geniuses,) should put their heads 
together, they will not only never while they live, 
be able to explain any thing so neatly and elegant- 
ly ; but even this argument itself, they will never 
have understanding enough fully to perceive and 
comprehend, how neat, and beautiful, and strong it 

isr 

The chief prejudice against the soul's immortal- 
ity which has been objected by the ancient epicu- 
rean philosophers, and modern atheists, is this : 
That they cannot apprehend how the soul can 
have any sense of perception without the body, 
wherein evidently are all the organs of sense. 

But neither are they equal to explain how the 



of the soul. 109 

soul in the body (that is according to their opi- 
nion, the body itself,) is capable of sense or per- 
ception, by means of the organs of sense. And 
the argument, that the soul can have no percep- 
tion when all the ways of perception that we have 
at present ideas of, are removed ; is exactly the 
same argument, and no other, than what a man 
born blind would make use of with the very same 
force, to prove, that none of us can possibly have 
in our present bodies, any perception of light or 
colours. 

The reasonableness of the soul's immortality, af- 
forded great pleasure and satisfaction to the wisest 
men in the heathen world, and was a great sup- 
port under calamities and sufferings, especially 
those who suffered in the cause of virtue and truth. 
It afforded great pleasure from the bare contem- 
plation of the thing itself. " Nobody," saith Ci- 
cero, " shall ever drive me from the hope of immor- 
tality ; and if this my opinion concerning the im- 
mortality of the soid 9 should at last prove an error ; 
yet it is a very delightful error, and I will never 
suffer myself to be undeceived in so pleasing an 
opinion, as long as I live" 

These contemplations had such an effect upon 
Socrates, that when he was tried for his life, he 
neither desired an advocate to plead his cause, nor 
any supplication to his judges for mercy ; and on 
the very last day of his life, made many excellent 
discourses upon the subject ; and a few days before, 
when he had an opportunity afforded him to have 



110 IMMORTALITY 

escaped out of prison, he would not lay hold of it. 
For thus he believed and taught, that when the 
souls of men depart out of their bodies, they go 
two different ways; the virtuous to a place of hap- 
piness, the wicked and the sensual to misery. 

The belief of a future state was a great encour- 
agement to the practice of moral virtue, by sub- 
jecting the moral appetites and passions to the rea- 
son of the mind. " We ought to spare no pains," 
saith Plato, " to obtain the habit of virtue and wis- 
dom in this life ; for the prize is noble, and the 
hope is very great." But we have not yet men- 
tioned the greatest and chiefest rewards which are 
proposed to virtue ; for what can be truly great, in 
so small a proportion of time ? The whole age of 
the longest liver in this our present world, being 
inconsiderable and nothing in comparison of eter- 
nity. 

Another argument arises from the consciousness 
which all men have of their own actions, and the 
inward judgment which conscience passes upon 
their own minds ; " For they," as Paul says, " al- 
though not having the law (of Revelation) are a 
law unto themselves, their conscience bearing wit- 
ness, and their thoughts accusing, or else excusing 
one another." " There is no man," says Dr Clarke, 
" who at any time does good, and brave, and gen- 
erous actions, but the reason of his own mind ap- 
plauds him for so doing ; and no man at any time 
does things base, vile, and dishonourable, but at 



OF THE SOUL. Ill 

the same time condemns himself for what he does. 
The one is animated with joyful hope, which ac- 
companies virtue, while torment and fear are the 
punishment of the vicious. And hence, it is not 
probable that God should have so framed and con- 
stituted the mind of man, as necessarily to have 
passed upon itself a judgment which shall be veri- 
fied, and stand perpetually and unavoidably con- 
victed by a sentence which shall never be confirm- 
ed. 

Man is evidently in his nature, an accountable 
creature, an dcapable of being judged: an argument 
may be from thence drawn, in proof of a future 
state Man having within himself a free principle 
of determining his own actions upon moral mo- 
tives, and has a rule given him to act by, which is 
right reason ; cannot but be accountable for all his 
actions, how far they may have been agreeable 
or disagreeable to that rule. Every man, because of 
the natural liberty of his will, can and ought to go- 
vern all his actions by some certain rule, and be 
able to give a reason for every thing he does. Every 
moral action he performs, being free and without 
any compulsion or natural necessity, proceeds from 
some good motive or some evil one, — is either 
conformable to right reason, or contrary to it, — is 
worthy either of praise or blame, and capable either 
of excuse or aggravation. Consequently it is high- 
ly reasonable to be supposed, that since there is a 
superior being from whom we received all our fa- 



112 IMMORTALITY 

culties and powers ; and since in the right use or 
abuse of those faculties in governing them by the 
rule of right reason, or in the neglecting that rule, 
consists all the moral difference of our actions ; there 
will at some time or other be an examination or 
inquiry made into the secret motives and circum- 
stances of our several actions, how agreeable or 
otherwise they have been to the rule that was given 
us, and a just judgment passed upon them. 

The wisest of the ancient heathens believed and 
taught, that the actions of every particular person 
should all be shortly tried and examined after 
death, and have accordingly a just and impartial sen- 
tence passed upon him. " From this judgment 
(saith Plato,) let no man hope to be able to escape : 
for though you could descend into the depth of the 
earth, or fly on high to the extremities of the hea- 
vens ; yet should you never escape the just judg- 
ment of the gods, either before or after death" If 
" I ascend up into heaven," saith David, " thou art 
there ; if I make my bed in hell, behold thou art 
there ; if I take the wings of the morning, and 
dwell in the uttermost parts of the sea, even there 
shall thy hand lead me, and thy right hand shall 
hold me," Ps. cxxxix. 8, 9, 10. 

That there is a future state after death, we have 
the most satisfying reasons to believe ; for if we 
suppose the events of this life to have no reference 
to another, the whole state of man becomes not on- 
ly inexplicable, but contradictory and inconsistent 



OF THE SOUL* 113 

The powers of the inferior animals are perfectly- 
suited to their station. They know nothing high- 
er than their present condition ; their appetites are 
satisfied from earth, they fulfil their destiny and 
pass away. 

Are we to believe that man alone comes forth 
to act a part which carries no meaning, and has in 
view no adequate end ? The capacities with which 
man is endowed, extend far beyond this present 
sphere; every scientific pursuit opens with new beau- 
ty to his powers, and shortly soar into futurity ; 
shall man be stopt in his very entrance to these 
sciences and pursuits of happiness for which his 
mind is capable, and which the shortness of time 
and other reasons have forbidden the attainment in 
this present state ? 

He squanders his activity on pursuits which 
he discovers to be in vain ; he languishes for know- 
ledge which is placed beyond his reach, and thirsts 
after a happiness which in this short life he can 
never enjoy. He sees and laments the disasters 
of his state, and without immortality there is no- 
thing to remedy them. Can we believe that God 
who is perfect in all his works and ways, would 
leave this noblest piece of his work on earth im- 
perfect ? Did he call into existence this magnificent 
universe, adorn it with so much beauty and splen- 
dour, and surround it with those glorious luminar- 
ies which we behold in the heavens, only that some 
generations of mortal men might arise, to look on 

H 



114 IMMORTALITY 

the miseries of man, and the wonders of the heavens 
alternately, and then disappear to be no more for 
ever? 

How inconsistent the commencement of his 
hopes, and the vast preparations of his powers and 
faculties, with such a despicable end ! How con- 
tradictory in short, were every thing which con- 
cerns the state of man, with the wisdom, goodness, 
and perfection of God. — He that heareth my word, 
(saith Jesus) and believeth on him that sent me, 
hath everlasting life, John v. 24. But if the Spi- 
rit of him that raised up Jesus from the dead, dwell 
in you, he that raised up Christ from the dead, shall 
also quicken your mortal bodies, by his Spirit that 
dwelleth in you, Rom. viii. 11. " For we know 
that if our earthly house of this tabernacle were 
dissolved, we have a building of God, an house 
not made w T ith hands, eternal in the heavens, 2 
Cor. v. 1. For if we believe that Jesus died, and 
rose again, even so them also which sleep in Jesus, 
will God bring with him, 1 Thess. iv. 14. " Who 
died for us, that whether we wake or sleep, we 
should live together with him, 1 Thess. v. 10. 

But although the New Testament sufficiently 
proves the doctrine, yet some have doubted 
whether there be any where in the Old Testa- 
ment, any reference to a future state, as it is 
supposed that the Mosaic covenant contained no 
promises relating directly to it. Good men were 
animated by the hopes of futurity, from the days 
of righteous Abel. The covenant with Abraham 



OF THE SOUL. 115 

was an everlasting covenant, and contained pro- 
mises of heavenly felicity, which the Mosaic cove- 
nant could not disannul, Gal. iii. 17. 

Out of this covenant also, our Lord convinces 
the Sadducees of a future state ; for they receiving 
only the five books of Moses, did not think that 
they spoke any thing of a resurrection. But our 
Lord reasons from these words, where God says, 
" lam the God of Abraham, the God of Isaac, and, 
the God of Jacob," which our Lord explains by 
saying, " He is not the God of the dead, but of the 
living," Luke xx. 38. 

We may notice a marked difference between 
the Jewish state, and the gospel dispensation ; the 
Jewish state was a theocracy, having the imme- 
diate presence of God ; and by the many gifts of 
law, covenants, and promises, it was designed that 
of them should also come the Messiah ; they were 
to be witnesses and messengers of the covenant of 
God's grace to all lands ; for Christ was promised 
to be " a light to enlighten the Gentiles, and the 
glory of his people Israel." His kingdom was to be 
over all, a powerful kingdom ; the righteous were 
to flourish in his day, and peaceful blessings to con- 
tinue, while the sun and moon would endure. He 
was pointed out under many emblems, as the seed 
of the woman, alluding to his human nature, and 
its ascendency and conquest over the power of evil, 
by bruising the serpent's head ; all things were to 
be restored, and death swallowed up in victory ; 



116 IMMORTALITY OF THE SOUL. 

universal empire was to be his dominion, and all 
families of the earth were to be blessed in him ; 
consequently he became the desire of all nations ; 
and the blessed dispensation of his grace is em- 
phatically called the " latter day's glory? that 
eventful period in which we now live. Preparing 
the way of the Lord, and making straight in the 
desert an highway for God, occupied the faith, love, 
zeal, and time of the Old Testament saints ; for 
his sake they were killed all the day long, they 
were counted as sheep for the slaughter. 

" Through faith, (saith the apostle,) they sub- 
dued kingdoms, wrought righteousness, obtained 
promises, stopped the mouths of lions, quenched 
the violence of fire, escaped the edge of the sword, 
out of weakness were made strong, waxed valiant 
in fight, and turned to flight the armies of the a- 
liens," Heb. xi. 33, 34. 

They expected the Messiah to come to them, 
and restore all things ; for according to the Scrip- 
tures, he was first to suffer, and then to enter into 
his glory ; the vail of the temple had to be rent 
before the way to the holy of holies was made ma- 
nifest. This veil of the temple was a type which 
signified his body which was to be rent, that we 
might have access to the mercy-seat of God, and 
to the holy of holies in the heavens. A present 
blessedness strengthens our belief of a future ; the 
kingdom of grace being first established on earth, 
helps us to believe in a kingdom of glory, " eter- 
nal in the heavens." 



117 



CHAPTER IV. 



MORAL DUTIES AND CHRISTIAN VIRTUES. 



Moral virtue is the foundation and the sum, the essence and 
the life of all true religion : for the security whereof, all posi- 
tive institutions was principally designed ; for the restoration 
whereof, all revealed religion was ultimately intended ; and 
inconsistent wherewith, or in opposition to which, all doc- 
trines whatsoever, supported by what pretence of reason or 
authority soever, are as certainly and necessarily false as God 
is true. Dr S. Clarke's Evidences. 



There is a consistency between Christianity and 
genuine morality, our happiness and God's glory, 
which give the lie to all other systems ; and stamp 
it with a divinity of origin invulnerable to the en- 
croachments of scepticism, and the innovations of 
erring and sophistocated reasoning. It is the echo 
of nature, and harmonizes with nature's laws ; it 
bears the impress of the attributes of the God of 
nature ; and its bearings, adaptations, and effects 



118 MORAL DUTIES AND 

upon human character, sufficiently warrant our 
adoption of its truth. Mark ! How nature re- 
coils upon herself, and how her laws and religion 
shudder at the blood-stained tenets of the false 
prophet of the Turks ! How she shrinks from the 
sight of ravaged countries, the orphan's tears, and 
the widow's unutterable woe ! Or leaving the san- 
guinary field, and tracing him to his retirement, 
the scenes of lewdness, the gratification of passion, 
and the unnatural practice of adultery, and the es- 
tablisment of arbitrary dominion. Mark ! I say, 
how human nature recoils. Look reader, into your 
own heart, ask if Mahommet has an advocate there? 
Ask if the proper organization of society is not 
calculated by such monoplies to be unhinged, your 
own individual peace to be invaded, and your 
Creator robbed of his glory ? Has Christianity no 
superior incitements ? does the author of our faith 
hold out no better example ? Instead of* waving 
the blood-stained banner, like Mahomet, and sa- 
crificing to his almighty power, the enemies of 
him, for whose glory he came amongst us ; we find 
him healing them, comforting them, and instruct- 
ing them. In his private hours we find him inter- 
ceding for them, and even in death asking his Fa- 
ther to forgive his very murderers, on the ground, 
that they were ignorant of what they did. Read- 
er, look once more into yourself; the soul approv- 
ing sensation awakened by the contemplation of 
such a God-like example, may determine your 



CHRISTIAN VIRTUES. 119 

choice, convince your judgment of the rationality 
and divinity of a system uniting natural religion, 
and that which involves itself, and fix your faith 
upon him, who is the great author of it, upon 
whom our hopes of immortal felicity can only be 
consistently founded. Natural and revealed reli- 
gion are two faithful witnesses in the cause of di- 
vine truth ; and those who are enemies to one, are 
not true friends to the other ; the first, by argu- 
ments undeniable, prove to us the being and 
power of God, speaking of his providence and wis- 
dom in the mild accents of universal nature, and 
in the majesty of his mighty works : proving the 
invisible "being and glory of God, from the things 
which are made," Rom. i. 20. While the second 
makes known his divine nature, laws, love and 
mercy. While the testimonies of both agree, in 
declaring the power, goodness, and wisdom of God, 
the first speaks more of temporal, the other of spi- 
ritual things. One like the doubting disciple, 
hopes and fears, yet almost believes a future state ; 
while the other brings future things to light, and 
proves life and immortality, by the gospel. 

This brings facts from the present world, that 
from the future, both appeal ; this to a law writ- 
ten on our hearts, and that to one revealed from 
heaven ; this of earthly, that of heavenly things ; 
and once more like John's two witnesses, they live 
or die together. 

The being of God is proved from nature, and 



120 MORAL DUTIES AND 

admitted by the Bible ; which is a proof of the 
genuineness of the Scriptures, that they attempt 
not to prove the being of a God ; for his visible 
works do it sufficiently, but proceed on the de- 
monstration of the truth, admitting it as already 
proved. The purer beams of intellectual light, pro- 
ceed from revelation ; and to human nature be- 
long the virtuous sympathies, the tender feel- 
ings, and sublime sensations, which in their union 
endear society, and form those tender ties which 
link the rising circles together, and thereby raising 
its aspiring ranks to the summit of usefulness and 
honour. 

It is not intended that pure intellect alone should 
complete our felicity ; nor does pure sensation, se- 
parate from reflection, constitute our happiness; 
sensation and reflection reciprocated, are more like- 
ly to form it, at least they make a more likely 
substitute for the purpose. 

In the bright example of the Redeemer shines 
the character of perfection , both nature and grace 
form in him an example to the man and the 
christian. He accomplished in his blessed life, what 
all the philosophers in the world could never do, 
namely, to exhibit to the world a perfect sys- 
tem of religion and morals. The philosophers had 
discovered much truth, and wrote many excellent 
things on virtue and morals ; but their discoveries 
were detached fragments, and not an entire whole. 
Lactantius says, that the philosophers, taken all 



CHRISTIAN VIRTUES. 121 

together, had discovered in some good degree, all 
the doctrines of true religion ; but, not being a- 
greed with each other, nor able to reduce their 
discoveries into one consistent system, the several 
truths were scattered and dispersed ; they were, 
therefore, unable to maintain and defend what they 
had discovered ; they were unable to comprehend 
the entire scheme of divine religion, notwithstand- 
ing that they discovered singly, almost all the par- 
ticulars of which the whole scheme consists. But 
this was done by different men, and at different 
times, and in different manners ; with various 
mixtures of errors, in what every one discovered 
of truth singly ; and without finding the connexion 
of causes, and consequences, and reasons of things, 
from the mutual dependences of which, the com- 
pleteness and perfection of the whole scheme a- 
rises. 

Whereas, had there been any man who could 
have collected, and put together in order, all the 
several truths which were taught singly and scat- 
teredly by the different sects, and have made up 
out of them one entire system ; truly he would not 
havo differed much from us christians. But this, 
he says, was not possible for any man to do, with- 
out having the true system of things first revealed 
to him. The Lord Jesus in all things had the pre- 
eminence ; he was greater than Solomon, and all 
the sages and philosophers in the world, uniting in 



122 MORAL DUTIES AND 

his own blessed person, the fulness of his Godhead 
bodily, every grace that can recommend religion, 
and every virtue that can adorn humanity, are so 
blended in him, as to excite our admiration, and 
engage our love. 

" When he opposed the rooted prepossessions of 
his countrymen, he was perfectly exempt from the 
captious petulance of a controversialist, and the un- 
distinguishing zeal of an innovator. His courage 
was active in encountering the dangers to which he 
was exposed, and passive under the aggravated ca- 
lamities which the malice of his foes heaped upon 
him ; his fortitude was remote from every appear- 
ance of rashness, and his patience was exempt from 
the least inattention. 

"Though possessed of the most unbounded power, 
we behold him living continually in a state of hu- 
miliation and poverty ; we see him almost daily 
exposed to every species of want and distress — af- 
flicted, forsaken, and persecuted, and wandering a- 
bout, because he had no where to lay his head. 

"Every one of his eminent virtues is regulated by 
consummate prudence ; and he both wins the love 
of his friends, and extorts the approbation and 
wonder of his enemies. Never was a character at 
the same time so resplendent and pleasing, so ami- 
able and venerable. There is a peculiar contrast in 
it, between an awful greatness, and the most lovely 
tenderness. Let us pause an instant, and fill our 






CHRISTIAN VIRTUES. 123 

minds with the idea of one who knew all things, 
heavenly and earthly ; searched and laid open the 
inmost recesses of the heart ; rectified every preju- 
dice, and removed every mistake of a moral and 
religious kind ; and by a word exercised a sover- 
eignty over all nature, penetrated the hidden 
events of futurity, gave promises of admission into 
a happy immortality ; had the keys of life and 
death ; claimed an union with the Father ; and 
yet was pious, mild, gentle, humble, affable, social, 
benevolent, friendly, and affectionate. Such a cha- 
racter is fairer than the morning star. Each sepa- 
rate virtue is made stronger by opposition and con- 
trast; and the union of so many virtues, form a 
brightness which fitly represents the glory of that 
God, who dwelleth in light inaccessible and full of 
glory." 

" Virtue is a term used by moralists, metaphy- 
sicians, and theologians, and an honourable place 
assigned it by each, though defined with some little 
variation. Virtue is the conformity to a rule of 
life, directing the actions of all rational creatures, 
with respect to the happiness of each other; to 
which conformity every one in all cases is obliged : 
and every one that does so conform, is or ought to 
be approved of, esteemed and loved for so doing. 
What is here expressed, I believe every one, or 
most, comprise in their ideas of virtue." 

Virtue generally implies some relation to others ; 
where self is only concerned, a man is called pru- 



124 MORAL DUTIES AND 

dent, not virtuous, and actions relating immediately 
to God, are styled religious. Virtue is supposed 
always to imply obligation and approbation. Our 
natural obligations arise from our perceiving the 
natural consequences of things, that is, the fitness 
or unfitness of things, acting according to the fixed 
laws of nature, which may be called natural obli- 
gation. That arising from merit or demerit, as 
producing the esteem and favour of our fellow crea- 
tures, or the contrary, is usually styled virtuous. 
A full and complete obligation, however, which 
extends to all cases, can only arise from the autho- 
rity of God ; because God only can, in all cases, 
make a man happy or miserable : and therefore 
our obligation to conform to the laws of virtue is 
from God, and the rule or criterion of it the will of 
God. As the Great Parent could have no other 
design in creating mankind, than their happiness, 
consequently the means of their happiness; but 
lest the happiness designed, should be invaded by 
the creatures themselves, he guards their right by 
just and equal laws; a conformity to which, arising 
from love to God and our neighbour, is native vir- 
tue. The happiness of men being the will of God 
revealed, whatever, therefore, tends not to make man- 
kind happy, must be a violation of the law of God, 
and contrary to virtue. This may be known from 
the natural relations of things, or their rational fit- 
ness or unfitness. Some actions produce pleasure, 
others pain ; some are convenient, others inconve- 



CHRISTIAN VIRTUES. 125 

nient for society ; some are for the good of man- 
kind, others injurious to it; those, therefore, are to 
be chosen, which tend to the good of mankind, 
and the others to be avoided. A virtuous dispo- 
sition accords with the will of God, in promoting 
the happiness of mankind, by avoiding what would 
injure them in word or deed, and by a kind dispo- 
sition, pursue a conduct directly tending to promote 
the benefit and lasting good of mankind. For 
whatever does notflow in the channel of pure benevo- 
lence and virtue must be vice ; there is no medium ; 
every thought as it rises in the breast is stampt with 
the seal of virtue or with that of vice. 

The deputed lawful judge of the fitness and un* 
fitness of things is reason ; and when it judges of 
things as they are, it is called right reason ; when 
reason expresses by outward signs the relations of 
things as they really are, it is called truth ; and 
hence we are apt to talk of the truth as well as the 
reason of things. A virtuous disposition is subject 
to the law of reason and the judgment of truth ; 
but vice being a contrary disposition, is subject to 
neither. Vice is therefore condemned, as being 
contrary both to reason and the proper nature of 
man. Virtue is moreover said to be an intellectual 
power or energy of the soul, and in every action 
pursues what is absolutely and simply the best. 

Mere habits of virtue, although pleasing, are 
less commanding than the flowing energy of 
that living fire which animates and ennobles the 



126 MORAL DUTIES AND 

mind, inclines us to the love of truth and of 
knowledge ; it gives delight in pressing after high- 
er attainments in virtue. Such a disposition irresis- 
tably moves and invigorates men to good and hon- 
ourable actions ; such actions being always under- 
stood to be according to right reason, which is as 
a law in man — a copy or transcript of that reason 
or law eternal, the image of the divine mind. This 
law, however, is not by nature made otherwise 
known unto us; than as it is communicated and re- 
flected on our minds by the exercise of right rea- 
son, and so brought to shine by reflection ; and in 
proportion as it shines forth, by so much doth it 
oblige the conscience, even as a law divine, inscrib- 
ed on our hearts. Virtue is not merely a cold per- 
formance of what is equal, just, and equitable ; 
but a doing of what is right with cheerfulness and 
life, impressing obligation by the manner, as well 
as by the act of justice or kindness. 

The very height of virtue is constantly to pursue 
that which to right reason seems the best ; right rea- 
son in man being consonant to divine reason, which 
does nothing partially, for the sake of this or that 
base or selfish purpose ; but generally, like an im- 
partial parent, according to those laws which tend in 
their nature to the happiness of all mankind. Hence 
a great philosopher speaks of God as giving a divine, 
impartial, and eternal law, as regarding every way 
with equal benignity. According to this view, the 
Pythagorians and Stoicks held, that to follow God or 



CHRISTIAN VIRTUES. 127 

to follow nature, was just the same thing as to fol- 
low right reason; for this alone is that which consti- 
tutes our nature, and distinguishes a man from a 
beast. Right reason governs a virtuous, or in other 
words, a restored human nature, which is man's 
proper nature. But alas ! how very few are so go- 
verned ? Yet a true human nature is both sub- 
ject to right reason, and conformed to the divine 
law ; and the man who is not so restored is still at 
least so far a slave of vice, sin, and folly. 

Viewing virtue, therefore, in comparison, as the 
genial warmth of a fertile soil, I shall proceed to 
describe some of those plants of righteousness which 
we should carefully plant and water, — may God 
give the increase ! The cardinal virtues are justice* 
prudence, temperance, and fortitude. If theologi- 
cal graces, and the moral virtues, are sanctioned by 
one law, and given to one end, they may be incul- 
cated by arguments, drawn both from nature and 
grace, without confounding their distinction or rela- 
tions. Lamenting, as we may, for a moment, that 
we have had such kinds of religion at times as were 
very unfavourable to morals, and morals no less dis- 
honourable to reason. If the very existence of a 
soil for morals be denied or uncultivated to make 
way for strange systems of theory which have 
learned to accuse and despise honest human na- 
ture, professing a holiness which scorns it. No 
wonder then, if nature should in return neglect 
such, and leave them, as they seem to desire a re- 



128 MORAL DUTIES AND 

ligion unconnected with nature, and destitute of 
either reason or truth, consequently an unnatural 
religion, for what are cold dry systems of notions, 
where neither sympathy nor society have their na- 
live liberties, but an unnatural religion. 

Justice is one of those principal virtues, which are 
termed derivative, and is well defined by the law- 
yers to be constans et perpetua voluntas suum 
cuique tribuendi — a constant and perpetual will to 
give every man his own. And to this sense the 
learned also conform. — So that this virtue looks 
chiefly abroad, and it is therefore properly called, by 
the same class, the good of another ; and especial- 
ly if you regard that branch of it which compre- 
hends our duty towards our neighbour. That 
which, in this definition, is called suum, or a man's 
own, is by the lawyers termed jus, or right ; and 
they say every thing is truly so stiled, which, by a 
sort of fit and congruous habitude (that is, by custom 
sanction, or constitution) appertains to any man. 
Now, this habitude or title to property, takes its 
rise from something founded in the person to whom 
such right is owing or accrues, whether it be by some 
quality or action ; for he who has gotten any thing 
by lawful industry has a right to keep it ; and the 
same if it come to him by donation, or any other 
lawful way. Andronicus Rhodius, in his Com- 
mentary, says, " In those things the right is 
placed in which the law is also placed ; for law 
and judgment is that which separates and discri- 



CHRISTIAN VIRTUES. 129 

minates right from wrong, and just from unjust. 
However, all law is not of one and the same na- 
ture, so neither is all right ; for there is right natu- 
ral, and right legal ; and there is also law natural, 
and law positive. The first produceth those sanc- 
tions, which are immoveable and permanent; as 
from the latter, come such as are temporary or 
mutable. 

The law of nature Cicero very ably describes in 
his first book, de Legibus. " Let us, (says he) for 
determining and constituting of right, take our be- 
ginning from the supreme law, which did in all 
ages subsist, both before any law was written, or 
any city or society of men were in being. That 
man who partakes of the divine nature, (as he owns 
our souls to do,) should be governed and directed 
by the laws of God, by his reason, mind, power, 
and influence ; in this he discovers and reveals un- 
to us the fountain and original from whence pro- 
ceeds the best and the most perfect law of all. For 
what, (says he) either among men below, or in hea- 
ven above, or in earth, can be more divine than 
reason ? This is the faculty which, being matured, 
and brought to its perfection, is by a more exalted 
nature, called true sapience. Wherefore, (says he,) 
since nothing is preferable to this reason, which is 
conspicuous in the image of God in man, we may 
conclude, that it was reason that made the first bond 
of society between God and man. And this bond 
being a law, we may presume that men are con- 



130 MORAL DUTIES AND 

sociated both to God and angels by law. By which 
he plainly intimates, that this supreme law, which 
was referable to heaven and earth, was right rea- 
son : and from thence infers a similitude between 
God and man." Exactly agreeing with revelation, 
" In the image of God created he them? And in his 
second book, where he describes this natural law, he 
calls it reason, which resulteth from the nature of 
things, and which did not then begin to be a law 
when it was first written, but when it first had a 
being, and that it had being from eternity in the 
divine will. So that that law which is eminent, 
and truly such, fit to command, and fit to restrain, 
is the right reason of God himself. 

The truth is, all men do agree that the supreme 
law is right reason ; and this reason also being di- 
vine, it is therefore immutable, always constant 
like him whose image it is. But when it is pla- 
ced in so mutable a subject as human nature is, 
we see sometimes how this reason is not only 
altered, but destroyed and extinguished. But in 
God, and among the blessed spirits, whether in 
earth or heaven, this reason flourishes and grows 
everlastingly. There is therefore a law which is 
eternal and immutable, namely, the divine reason 
of God, which, although it enters not into the minds 
of men wholly vitiated and profligate, yet still is 
present with the wise and prudent, and clearly ma- 
nifest to them. It is from this immutable and su- 
preme law, that all our laws and ordinances are 



CHRISTIAN VIRTUES. 131 

drawn, even those which are termed mutable, and 
which would have no validity in them, unless by 
virtue of that high and external law ; and of this 
kind, the keeping faith in contracts, is a principal 
part ; wherefore, as every man is bound to stand to 
his promise or compact ; he is tied to those ordi- 
nances, which are not such by nature, but by law, 
because he has bound himself. 

Prudence is the first primitive virtue, by which 
the soul exercises dominion over the passions, pro- 
perly so called, as well as over all our words and 
actions, suiting them according to the circumstances 
of time and place, according to the rules of right 
reason. Cicero thus defines it : " Est rerum eoc- 
petendarumfugiendarum scientia" " The know- 
ledge of what is to be desired or avoided." Pru- 
dence is an ability, according to inward sense and 
feeling, of judging what is best in the choice both 
of ends and means. Mason describes it as a con- 
formity to the rules of right reason, truth, and de- 
cency at all times. It differs from wisdom only 
in degree; wisdom being nothing more than a 
consummate habit of prudence, and prudence a 
lower degree or weaker habit of wisdom. Chris- 
tian prudence consults our whole existence to be 
safe ;" receives counsel from heaven, and despises 
not the glad tidings of the gospel. Moral pru- 
dence has for its end, peace and satisfaction of mind 
in this world, and the prospect of happiness after 



132 MORAL DUTIES AND 

death. The idea of prudence includes due consulta- 
tion, viz. concerning such things as demand consul- 
tation in a right manner, and for a competent time ; 
that the resolution taken up may be neither too 
precipitate nor too slow ; and a faculty discerning 
proper means when they occur. To the perfection 
of prudence, these three things are farther requir- 
ed ; viz, a natural sagacity ; presence of mind, or a 
ready turn of thought and experience. 

Plato styles prudence the leading virtue ; and 
Cicero observes, " that not one of the virtues can 
want prudence ;" which is most certainly true, since 
without prudence to guide them, piety would de- 
generate into superstition, zeal into bigotry, tem- 
perance into austerity, courage into rashness, and 
justice itself into folly. If moral virtue be nothing 
else but a habit of attending to the fittest time to 
act, or at least rest, and of finding the proper me- 
dium which in acting or in suffering is to be wish- 
ed for, who but the prudent man can rightly dis- 
cern that point ? Prudence therefore is a sort of 
general perfection of the rational part of the soul, 
keeping the mind undisturbed, that the rays of 
reason might be reflected more clearly. 

Temperance is that virtue which a man is said to 
possess, who moderates and restrains his appetites, 
The influence that our food has upon our health, 
its tendency to preserve, or to impair our consti- 
tution, is the measure of temperance or excess. He 
is the temperate man, whose health directs his 



CHRISTIAN VIRTUES. 133 

appetite ; who is best pleased with what is most 
convenient and nourishing ; who eats not merely to 
gratify his taste, but to preserve his life ; who, when 
he feasts, is not cloyed ; who can see all the delica- 
cies of the table before him, yet preserves a due ab- 
stinence in the midst of them. 

We have a letter remaining of an heathen, who 
was one of the most eminent persons in an age dis- 
tinguished by the great men it produced, in which 
he expresses how uneasy it made him, to be among 
those who placed no small part of their happiness 
in an elegant table, and who filled themselves twice 
a-day. 

Life, as we have been wisely taught to consider it, 
" is more than meat." Man could not be sent into 
this world, but for quite different purposes, than 
merely to indulge his palate. He has an under- 
standing given him, which he may greatly im- 
prove ; many are the perfections he is qualified to 
attain ; much good to his fellow-creatures he has 
abilities to do ; and all this may be truly said of 
all mankind ; all of us may improve our reason, — 
may proceed in virtue, and be many ways use- 
ful to our fellow-creatures. There are none, 
therefore, to whom it is not the foulest reproach, 
if that their belly is their god ; that they are more 
solicitous to favour, and thereby to strengthen the 
importunity of their appetite, than to weaken and 
and master it, by frequent resistance and restraint. 
The reasonable being is to be always under the in- 



134 MORAL DUTIES AND 

fluence of reason : it is his excellency, his preroga- 
tive to be so ; whatever is a hindrance to this, de- 
grades him, reflects on him disgrace and contempt. 
And as our reason and appetite should be regulated 
by the proper limits of each other, there is no in- 
dulging the latter unduly, without lessening the 
power of the former ; if our appetite is not govern- 
ed by, it will govern our reason, and make its most 
prudent suggestions, its wisest counsels, to be un- 
heeded and slighted. 

The fewer the wants of any being are, we must 
consider it as so much the more perfect ; since 
thereby it is less dependent, and has less of its hap- 
piness within itself. When we raise our thoughts 
to the beings above us, we cannot but attribute to 
the higher orders of them, still farther removes 
from our weakness and indigence, till we reach 
God himself, who is exempt from wants of every 
kind. Knowing, therefore, what must be ascribed 
to natures superior to ours, we cannot be ignorant, 
what is our best recommendation ; by what our 
nature is raised ; wherein its worth is distinguish- 
ed. To be without wants is the prerogative of 
deity ; our praise is, that we add not to the number 
of those to which we were appointed ; that we 
have none which we can avoid, and that we have 
none from our misconduct. In this we attain the 
utmost degree of perfection within our reach. 
On the other hand, when fancy has multiplied 
our necessities, when we owe, I know not how 



CHRISTIAN VIRTUES. 135 

many to ourselves ; when our ease is made depend- 
ent on delicacies, to which our Maker never sub- 
jected it ; when the cravings of our luxury bear no 
proportion to those of our natural appetite, what a 
degenerate race do we become ! what do we, but 
sink our rank in the creation ? He is below any 
brute, who, by indulging himself, has contracted 
wants from which nature has exempted him ; who 
must be made hungry by art, must have his food 
undergo the most unwholesome preparations, be- 
fore he can be inclined to taste it, A part this, 
which, when acted by him who has reason, reflec- 
tion, and foresight given him, wants a name to re- 
present it in the full of its deformity. With privi- 
leges so far beyond those of the creatures below us, 
how great is our baseness, our guilt, if those endow- 
ments are so far abused, that they serve us but to 
find out the means of more grossly corrupting our- 
selves ! 

Let it be also observed, as an additional argu- 
ment, that nothing is more carefully avoided, in a 
well-bred company, nothing would be thought by 
them more brutal and rude, than any marks of our 
having ate intemperately, viz. having exceeded that 
proportion of food, which is proper for our nourish- 
ment. As the luxury of mankind encreased, their 
lives shortened : the half of Abraham's age, be- 
came regarded as a stretch beyond the customary 
period. So in profane history we find, that when 
the arts of luxury were unknown in Rome, its 



136 MORAL DUTIES AND 

seven kings reigned a longer time than afterwards, 
upon the prevalency of those arts, was completed 
by its twenty emperors. Such persons among the 
ancients, whose precepts and practice most recom- 
mended temperance in diet, were eminent instan- 
ces of the benefit accruing from it, in the health 
preserved, and long life attained by it. Gorgias 
lived 107 years. Hippocrates, according to some 
writers, reached his 104th year, according to others, 
his 109th. Pythagoras, of whom it was observed, 
that he was never known to eat to satiety, lived to 
near 100 years. Out of his school came Empe- 
docles, who lived, as some say to 109; and Zeno- 
philus, who lived to above 105. Zeno lived to 98: 
his disciple and successor Cleanthus, to 99. Dio- 
genes when he died, was about 90. Plato reached 
his 81st year ; and his follower Xenocritus, his 
94th. Lycurgus, the lawgiver of the Lacedaemon- 
ians, who, when they obeyed his laws, were not 
less distinguished by their abstemiousness, than by 
their fortitude, lived to 85 ; and their king Agesi- 
laus took pay of Tachos at 80 ; afterwards assisted 
Nectanebus, and having established him in his 
kingdom, died, in his return to Sparta, at 84. Cato 
the censor, is introduced by Tully, representing 
himself, as when in his 84th year, able to assist in 
the senate ; to speak to the assembly of the people ; 
and to give his friends and dependants, the help 
which they might want from him. 

Martha Waterhouse, of the township of North 



CHRISTIAN VIRTUES. 137 

Bierly in Yorkshire, died about the year 1711, in 
the 104th year of her age ; her maiden sister, Hes- 
ter Jager, of the same place, died in 1713, in the 
107th year of her age. Dr Harvey, in his anatomi- 
cal account of Thomas Parr, who died in the 153d 
year of his age, says, that if he had not changed his 
diet and air, he might perhaps have lived a good 
while longer. His diet was old cheese, milk, coarse 
bread, small beer, and whey. Dr T. Robinson says 
of H. Jenkins the fisherman, who lived 169 years, 
that his diet was coarse and sour. Buchannan 
speaks of a fisherman in his own time, who married 
at 100, went out in his little fishing boat in the 
roughest weather, at 140, and at last did not die of 
any painful distemper, but merely worn out by age. 
Plutarch mentions the British in his time, growing 
old at 120; and Diodorus Siculus tells us, that 
their diet was simple, and that they were utter 
strangers to the delicate fare of the wealthy. In 
our several neighbourhoods, we all may see, that 
they who least consult their appetite, attain gene- 
rally to years far exceeding theirs, who deny them- 
selves nothing they can relish, and conveniently 
procure. 

Human life being exposed to so many thousand 
accidents, its end being hastened by such a prodi- 
gious variety of ways, there is no care we can take 
of ourselves, in any one respect, that will be our 
effectual preservative ; but allowing for casualties, 
and differences in constitutions, we every where 



138 MORAL DUTIES AND 

perceive, that the age of those who neglect the 
rules of temperance, is of a much shorter date than 
theirs, by whom these rules are carefully followed ; 
and if we attend to our structure, it must thence 
be evident that it cannot be otherwise. 

" Temperance," says Addison, " has those parti- 
cular advantages, above all other means of health, 
that it may be practised by all ranks and condi- 
tions, at any season, or in any place. It is a kind 
of regimen into which every man may put himself, 
without interruption to business, expense of money, 
or loss of time. Physic, for the most part, is no- 
thing else but the substitute for exercise or temper- 
ance. In order to obtain this virtue of temper- 
ance, we should consider that it is a divine com- 
mand. — " Take heed to yourselves lest at any time 
your heart he charged with surfiting and drun- 
kenness, and the cares of this life, and that day 
come on you unawares" Luke xxi. 34. 

Fortitude and temperance agree in this, that 
they relate more immediately to ourselves, yet not 
exclusive of the happiness of others ; for every vir- 
tue redounds in some way to the good of our neigh- 
bour, and hence it is styled universal justice. It is 
justice in the cause of truth, to turn every virtue 
to the advantage of others. The man of fortitude 
must be of a steady and courageous mind, not to 
be easily shaken at cross events ; and should be 
always consistent with himself, never fall from his 
character, nor shew confusion in supporting it, but 



CHRISTIAN VIRTUES. 139 

with presence of mind, direct his conduct according 
to right reason. 

Fortitude is generally considered the same with 
courage, though in a more accurate sense they seem 
to be distinguishable. Courage resists danger ; for- 
titude supports pain. Courage may be a virtue or 
a vice, according to the circumstances. Fortitude 
is always a virtue. We speak of desperate courage, 
but not of deperate fortitude A contempt or ne- 
glect of dangers may be called courage, but forti- 
tude is the virtue of a rational and considerate mind, 
and is founded both in sense of honour and a re- 
gard to duty. These four cardinal virtues, which 
were the foundation of heathen morals, are so ful- 
ly inculcated in the gospel precepts, and sanctioned 
by its authority, that we may recognize them 
as pure gospel principles, and obligatory on us, both 
as men and as christians. 

Christian fortitude may be defined, that state of 
mind which arises from trust and confidence in 
God ; enables us to stand collected and undisturb- 
ed in the time of difficulty and danger, and is at 
an equal distance from rashness on the one hand, 
and cowardice on the other. Fortitude takes differ- 
ent names, according as it acts in opposition to 
different evils ; but some of those names are applied 
with considerable latitude. 

With respect to danger in general, fortitude has 
been called intrepidity ; with respect to the dan- 
gers of war, valour ; with respect to pain of body 



140 MORAL DUTIES AND 

or distress of mind, patience ; with respect to labour, 
activity ; with respect to injury, forbearance ; and 
with regard to our condition in general, magnani- 
mity. The valiant in the cause of truth, moves 
steadily towards a glorious death. Christian forti- 
tude springs [from another source than the bar- 
barous rage of worldly men, who, as St James 
says, " lust and have not ; who kill, and desire to 
have, and cannot obtain," James iv. 2. Those who 
fight for their sinful lust, differ decidedly from 
those who are valiant for the truth. Christians re- 
quire fortitude, because they are called to fight the 
good fight of faith ; but then they can say, " the 
weapons of our warfare are not carnal, but mighty 
through God, to the pulling down of the strong- 
holds of sin." Christian fortitude is necessary to 
vigilance, patience, self-denial, and perseverance ; 
and is requisite under affliction, temptation, perse- 
cution, desertion, and death. The noble cause 
in which the Christian is engaged — the glorious 
Master which he serves — the provision which is 
made for his security — the illustrious example set 
before him — the approbation of a good conscience 
■ — and the grand prospect he has in view, are all 
powerful motives to the exercise of fortitude. 

Faith. The apostle sums up the Christian graces 
into three, namely, faith, hope, and charity, which 
last he calls the greatest of the three. Of many de- 
finitions given to faith, I know of none more ex- 
pressive than that one by Paul, in the eleventh chap- 



CHRISTIAN VIRTUES. 141 

ter to the Hebrews, where he tells us, that "faith is 
the substance of things hoped for, and the evidence 
of things not seen," verse 1. The things hoped for 
by a believer, are the good things which God has 
promised, through the Lord Jesus Christ. The 
promises are all full of comfort, and are all yea and 
amen in Christ. There is every blessing promised, 
yet the medium through which they are promised, 
tries the confidence of professors, whether their 
faith be soundly genuine or not ; for they are held 
out in a way which mortifies the proud and lofty no- 
tions which we have of ourselves, and lays in the 
dust every scheme of worldly wisdom. The great 
promises made to Abraham, were made through 
the medium of an Isaac,— -which promise he believ- 
ed. Although Isaac was not given until Abraham 
was old, and no visible hopes were left of any earthly 
kind, that he, by trusting alone in the promise of 
God, might walk by faith, and not by sight ; and 
even when his promised Isaac was given, and had 
grown up to man's estate, God required him again, 
" By faith, we are told, that Abraham, when he was 
tried, offered up Isaac ; and he that had received 
the promises, offered up his only begotton son ; ac- 
counting that God was able to raise him up even 
from the dead ; from whence also he received him 
in a figure." 

The apostle, speaking of this in his epistle to the 
Romans, says, that Abraham against hope believed 
in hope, that he might be the father of many na» 



142 MORAL DUTIES AND 

tions, according to the promise of God, Gen. xv. 5. 
" So shall thy seed be." — And being not weak in 
faith, he considered not his own body now dead, when 
he was about an hundred years old, neither yet the 
deadness of Sarah's womb. He staggered not at the 
promise of God through unbelief; but was strong in 
faith giving glory to God, being fully persuaded that 
what he had promised he was able also to perform. 
But death, the alarming medium through which the 
promises were made in Christ, staggered even the 
apostles themselves, for they all forsook him and 
fled ; and the two disciples going to Emaus, were 
probably on their way to their own country, sup- 
posing their hopes of a Messiah to be buried in his 
grave ; until a risen Saviour revived their hopes ; 
by entering into conversation with them, opened 
the scriptures concerning himself, shewing them 
that, according to them, Christ must first suffer, 
and then enter into his glory. 

But to return — faith, the substance of things hop- 
ed for, is that gift, faculty, or power, by which the 
mind sees and believes the things which God hath 
promised, and, relying on his wisdom, veracity, 
and power, expects the accomplishment of every 
promise which God hath made, because he hath 
spoken it ; and the blessed consequence is, that 
the promised and expected blessings are received 
by the believer, and realized by the author and 
finisher of faith, as far, and as fully, as it is suited 
to the present state of believers ; that is, as far as 



CHRISTIAN VIRTUES. 143 

they can bear, consistent with the improvement of 
their other graces. The things hoped for, are the 
good things promised, and faith is the substance 
of that hope, and the promises of God are the sup- 
port of faith, and his truth the foundation and 
support of his promises, which are all, yea, and 
amen in Christ Jesus. Faith is his gift, and a 
persuasion of the truth wrought in the believing 
mind by the power of the Holy Ghost, whom the 
Lord has promised to send, in order to convince 
the world of sin, the sin of unbelief, because they 
believe not on Jesus : He opens the eyes of the 
mind to see the hope of our calling, and the 
riches of the glory of his inheritance in the saints, 
and the exceeding greatness of his power to us- 
ward who believe, " according to the working of 
his mighty power" Eph. i. 19. 

Faith is not reckoned among the moral virtues, 
it being of a nature superior, though not contrary to 
them ; neither is it produced by reason, as a cause 
produces an effect, nor is it the effort, but repose 
of reason — a super-additional gift bestowed on 
man, and becomes a medium through which the 
spirit aids the believing soul in its more clear and 
delightful discoveries of the things concerning the 
kingdom of Christ, in the work of our salvation. 
Faith, according to Locke " is a firm assent of the 
mind, regulated according to good reason, and so 
not opposite to faith ; for he that believes without 
reason, neither seeks truth as he ought, nor pays 



144 MORAL DUTIES AND 

the obedience due to his Maker, who would have 
him use the faculties given him, to keep him out 
of mistake and error." 

Astronomers use good telescopes for discerning 
distant objects more clearly, not in opposition or 
neglect of their sight or other faculties, but in aid 
of them ; in like manner, faith enables us to dis- 
cern those things which are the proper objects of 
faith, and which the naked eye of sense or reason 
is not able stedfastly to behold. 

For as the apostle reasons, " how can they believe 
in him of whom they have not heard ? and how 
shall they hear without a preacher ? and how shall 
they preach, except they be sent ?" (of God.) For 
able ministers of the New Testament, must be such, 
not merely of the letter, but of the Spirit ; for the 
letter killeth, (even of the New Testament) but 
the Spirit giveth life," 2 Cor. iii. 6. 

Some have described faith as the mere assent of 
the mind to the declared truths of the Gospel re- 
velation, supposing the mere words of truth to be 
the gospel, and an assent to them or belief of them 
faith. But when faith is tried by the criterion of 
genuine obedience, it will be found, that that faith 
which is without works is dead, viz. is not the 
faith of the operation of the Spirit of God. Paul 
declares that God sent him to preach, not with wis- 
dom of words (merely), but in demonstration of 
the spirit and of power," 1 Cor. i. 17. and ii. 4. 
Now the genuineness of faith is tried by the fol- 



CHRISTIAN VIRTUES. 145 

lowing marks. It is united with, and works by- 
divine love, Gal. v. 6. " For in Jesus Christ, nei- 
ther circumcision availeth any thing, nor uncir- 
cumcision ; but faith which worketh by love." It 
receives the truth [in such wise as to purify the 
heart, and overcome the world. And put no dif- 
ference between them and us, purifying their hearts 
by faith" Acts xv. 9. — " And who is he, (saith 
John) that overcometh the world, but he that be- 
lieveth that Jesus is the Son of God ? This is the 
victory that overcometh the world, even our faith." 
1 John v. 5. and 4. The Greek word II/gt/?, pistis, 
translated faith, comes from the Greek word Ueipa, 
peitho, which signifies to persuade or convince. The 
nature of faith is a persuasion and assent of the 
mind, arising from testimony or evidence. What 
we believe is the persuasion of our minds ; and 
that which persuades, or convinces our mind, is 
evidence of some kind. God's revealed will is the 
matter of faith, or the thing to be believed, and the 
whole Scripture revelation is the revealed w r ord or 
will of God, the belief of which is faith, when the 
conviction of the truth, and persuasive power and 
evidence of it, is of the Holy Spirit of God. My 
faith means what I believe ; what I believe may 
be true before I believe it ; but it is not my faith 
before I believe it. The gospel does not become 
truth upon believing it, for it is the same truth be- 
fore and after the believing of it. But it will not 
be the faith of any one until he believes it. Some 

K 



146 MORAL DUTIES AND 

writers have conceived faith to be the act of be- 
lieving, and no more, from that text in Rom. iv. 5. 
•* To him that worketh not, but believeth in him, 
that justifleth the ungodly, his faith is counted for 
righteousness ;" and have thought that the act of 
of faith was imputed to him for righteousness, or 
justification. This is a great mistake, for sinners 
are neither justified for their own believing, nor 
obedience, nor for both together ; neither for the 
truth, or sincerity, or soundness of their believing ; 
nor for any thing they have done, or can do. For 
this would be to put the act of faith for the object 
of it. It is said the Lord Jesus Christ, who is the 
object of the believer's faith, is made of God to 
them wisdom and righteousness, sanctification and 
redemption, 1 Cor. i. 30. Therefore, when it is 
said, his faith is counted for righteousness, we are 
to understand that the Lord Jesus Christ is the 
object of his faith, which he receives as the end of 
the law for righteousness to him, as he is to every 
one that believeth, — a place which we could never 
assign to any acts of our own. A similar mistake 
has been made by those who thought that Peter 
was the rock confessed, while he was only the 
rock confessing, and Christ the Rock confessed. 
" Thou art Peter, and on this rock (which thou 
hast confessed) I will build my church, and the 
gates of hell shall not prevail against it." Our sal- 
vation is by grace through faith, and that not of 
ourselves, it is the gift of God ; " not qfwoj'ks, lest 



CHRISTIAN VIRTUES. 147 

man should boast" But if we pervert the 
proper exercise of faith, and conceive it to be the 
mere acting of faith, viz. to make it a work instead 
of an entire reliance on the Lord Jesus, not a pre- 
sumptuous reliance ; nor disobedience but faith, 
ceasing from our own works (in point of depend- 
ance) as he did from his ; we greatly err in our 
views, and mistake the true nature of faith. The 
Greek word Y<rocrao7£, hypostasis, translated sub- 
stance, and on the margin, ground or confidence, 
is used to signify something that is real and exists, 
in contradiction to what is chimerical, or an idle 
fancy. The most holy faith, or the gospel, is a re- 
ality, yea the very truth of God, who cannot lie. 
It is not an idle fancy or a delusion ; it is no deceit 
or error, no cunningly devised fable, 2 Pet. i. 16. 
It is not an artificial scheme of religion, invented 
or contrived by men or devils, but the truth of the 
living God ; for He is the author and the finisher 
of the christian faith. But the word hypostasis, 
signifies substance, or that which is put and stands 
under another thing, and supports it, being its base, 
ground, or foundation ; every building must have 
a foundation, but the foundation stands under the 
building and supports it ; if the foundation fail, the 
building must fall. A house that is built upon 
firm and sure ground, or a rock, hath a good foun- 
dation ; but a house that is built upon loose and 
rotten earth, hath a precarious foundation. 'Tis 
hazardous, and uncertain whether the house will 



148 MORAL DUTIES AND 

stand ; but the word hypostasis denotes also sta- 
bility and firmness ; that which stands under, and 
is sufficient and able to support what is upon 
it. The most holy faith of the gospel, is a real, 
safe, firm and sure foundation of things hoped for. 
Faith therefore is the foundation of things hoped 
for, the evidence of things not seen. Whatever 
then is the ground or support of hope, that is the 
faith, the thing believed in, or the matter depend- 
ed on. 

As the laws of nature and of nations, are made 
the ground of hope between one nation and ano- 
ther ; particularly the treaties of peace and com- 
merce — the alliance offensive, and defensive, which 
have been solemnly and formally made and ratified 
by those nations ; to observe these strictly, is call- 
ed keeping good faith ; to break these, is called 
breach of faith. 

Now the laws arid treaties are the things believ- 
ed in, the evidence of what is not seen, and the 
ground upon which people venture and trust in 
their intercourses. Again, what is the ground of 
hope to those who lend money to the government, 
that both principal and interest may be perfectly 
secure? I answer, the laws of the nation. People 
believe and confide in the sanction of the laws made 
by the authority of king and parliament. The 
laws are the ground of hope to the people, and the 
evidence of things not seen, " Wherefore, if we 
receive the witness of men, the witness of God is 



CHRISTIAN VIRTUES. 149 

greater," 1 John v. 6. Again, supposing two or 
three honest neighbours come and relate to me 
some good and interesting news ; upon their testi- 
mony and evidence I believe it ; it becomes the 
ground of hope to me, and the evidence of what I 
had not seen. 

Upon the authority of good historians, we be- 
lieve matters of fact done long ago ; their testimo- 
ny is to us the evidence of things not seen. — Upon 
the evidence of credible witnesses, causes are de- 
termined in courts of judicature ; the testimony of 
the witnesses is to the judge and jury, the evidence 
of what they themselves have not seen or heard ; 
this is human and moral proof, and this is human 
faith. 

Hope is that pleasure which arises in the mind 
on the expectation of some future good, attended 
with at least the possibility of attaining it, and is 
enlivened with joy, more or less according to the 
possibility there is of enjoying the object of our 
hope. Of all the passions, Hope is the most natural 
to man ; and considering the many troubles and 
trials he is encompassed with in this mortal state, 
none is more necessary ; for life void of hope 
would be heavy and spiritless, if not intolerable. 
But hope, the balm of human life, infuses, by its 
numerous cheering rays, strength into the mind, 
which not only lessens the burden, but makes life 
desirable. 

Many men, by their earnestness in looking for- 



150 MORAL DUTIES AND 

ward, may be said to live in futurity ; to such it 
will be a cheerful companion ; for, as Pope says, 

" Hope travels through, nor quits us when we die." 

u Hope of all passions most befriends us here ; 
Passions of prouder name befriend us less : 
Joy has her exit — Transport has her death — 
Hope, like a cordial, innocent though strong, 
At once man's heart inspires and serenes, 
Like th' mild summer's evening, soft and sweet. 
'Tis man's full hope, his paradise below." 

Young. 

The Christian hope is an expectation of all neces- 
sary good things, both in time and in eterni- 
ty, founded on the promises and tender relations of 
a reconciled Father, through the Lord Jesus Christ. 
It is a spring of purity in the Christian breast ; for 
every one that hath this hope in him purifieth 
himself, even as he is pure, John hi. 3. And is a 
resident in that heart which is cleansed from sin. 
It is called good in distinction from the hope 
of the hypocrite, which is said to perish — whose 
hope shall be cut off, and whose trust shall be as a 
spider's web, Job viii. 14. Whereas the Chris- 
tian has a good hope, through faith — one which 
will not make ashamed, "because the love of God 
is shed abroad in our heart, by the holy Ghost 
which is given unto us" Horn. v. 5. 

It is lively ; " blessed be the God and Father of 
our Lord Jesus Christ (saith the apostle), which ac- 
cording to his abundant mercy, hath begotten us 



CHRISTIAN VIRTUES. 151 

again to a lively hope, by the resurrection of Jesus 
Christ from the dead," 1 Pet. i. 3. It is courageous; 
because it animates the soul with fortitude, in all 
the troubles of life, and yields support in the hour 
of death ; as saith Solomon, " the wicked are driven 
away in their wickedness, but the righteous hath 
hope in his death. He putteth on the breastplate 
of faith and love ; and for an helmet the hope of 
salvation," 1 Thess. v. 8. It is sure ; because it will 
not disappoint us, and is fixed on a sure foundation. 
It is joyful ; as it produces the greatest felicity in the 
anticipation of complete deliverance from all evil ; 
for the Christian's hope is an anchor within the 
vail," Heb. vi. 19. 

Every man's hope is of the same kind with his 
faith ; for faith is the ground of hope ; consequent- 
ly if any man's faith be false, his hope is vain ; but 
if his faith be true, his hope is sure. Although 
there are many opinions, and forms of worship, it 
is worthy of observation, that one only is recognized 
as the true one, by the holy Scriptures : the same 
opinion has obtained, and attached many to their 
favourite sects. There is one body, one Spirit, one 
hope, one Lord, one faith, one baptism, " He 
that believes is justified, and he that is justified 
hath peace with God, and is begotten again to a 
lively hope. As that faith is dead which doth not 
bring forth good works ; so also is that hope dead, 
that is not followed, less or more, with joy and 
peace, and the hope of salvation, the hope of eter- 



152 MORAL DUTIES AND 

nal life, the hope of glory. For this is the true 
hope of the gospel ; and the faith and hope of the 
gospel are necessary and inseparably connected to- 
gether. But then it must be remembered, that faith 
is in order before hope ; for the faith of the gospel 
is the ground and support of the hope of the gos- 
pel. 

Charity or Love. — We are told by the apostle 
John, speaking of the divine essence, that God is 
love, and by virtue of his divine nature, approves 
whatever is pure, reasonable, and holy in his crea- 
tures, and must be opposed to whatever is contra- 
ry to these, from the unchangeable purity and ex- 
cellence of his divine nature ; for what is contrary to 
his nature will be contrary to their happiness. "The 
carnal mind is enmity against God ; it is not subject 
to his law, neither indeed can be," Rom. viii. 7. The 
carnal mind is that sinful habit which has been 
formed by the pursuit of selfish and fleshly plea- 
sures, a disposition of mind directly contrary 
to the spirit of true obedience and cross-bearing, 
which God enjoins as essentially necessary for the 
crucifying of the flesh, with its sinful affections and 
lusts. In reading the Scriptures, the word flesh is 
taken in different senses ; sometimes in a good 
sense, and at other times in a bad one. — In a good 
sense, when it is pure, and found in obedience to 
the spiritual powers of the mind, and its desires 
subject to reason and the will of God. "Wherefore 
(the apostle says) to be carnally minded is death : 



CHRISTIAN VIRTUES. 153 

but to be spiritually minded is life and peace." It 
is not the fleshly nature, but the fleshly or carnal 
mind, which is enmity against God ; the governing 
powers being placed in the mind, the blame is at- 
tached to the accountable faculties, when they trans- 
gress, and not to the pure physical nature. 

Again, the word flesh is good or bad, according 
to the appropriation of the physical powers ; for if 
employed in the service of God, they are good ; but 
if in the service of sin, they become evil. " Let not 
sin, therefore, reign in your mortal bodies, (saith the 
apostle) that ye should obey it in the lusts thereof. 
For when ye were the servants of sin, ye were free 
from righteousness. But now, being made free 
from sin, and become servants to God, ye have your 
fruit unto holiness, and the end everlasting life." 

The angels who fell, are reserved in chains of dark- 
ness unto judgment, and fallen man is under sentence 
of death ; believing man only has the promise of 
being restored by the power of regenerating grace ; 
but the carnal mind, being enmity, cannot be sub- 
jected to the holy law, because of the contrariety of 
its nature, and therefore must be put off and cruci- 
fied. The will and affections being redeemed in 
the believer, a proof of their obedient subjection 
to God, being manifest by their crucifying the 
flesh with its affections and lusts ; the sins and sin- 
ful habits are crucified in judgment, viz. the sinful 
and carnal habits of the unrenewed mind ; while 
the new man, which is renewed after the image of 



154 MOllAL DUTIES AND 

him who created him, is found obedient, and can, 
by faith, approach God " with a true heart, in full 
assurance of faith, having the heart sprinkled from 
an evil conscience, and the body washed as with 
pure water? Heb. x. 22. Such will have a sin- 
gle eye, the whole body being full of light : but 
where the heart is divided between two masters of 
contrary dispositions, it is impossible to serve them 
both. The mind must be brought to a decided 
willingness to give up sin, to have it destroyed, as 
it is an enmity which refuses the government of 
Christ, and consequently must be brought, accord- 
ing to the command of the Lord, and be slain be- 
fore him : for what fellowship hath light with dark- 
ness f and what concord hath Christ with Belial f 
or what part hath he that believeth with an infidel ? 
and what agreement hath the temple of God with 
idols? 2 Cor. vi. 14, 15, 16. 

"For ye are the temple of the living God; as 
God hath said, I will dwell in them, and walk in 
them ; and I will be their God, and they shall be 
my people." Therefore, if the earthly temple was 
to be kept clean, and if the Lord Jesus scourged 
from the temple, buyers and sellers, and cast them 
out; how much more will he be jealous for the 
purity of that which is built for an eternal habi- 
tation of God, through the Spirit ! Eph. ii. 21, 22. 
Under the law, God required purity in the worship 
and in the worshippers, and purity in the temple, 



CHRISTIAN VIRTUES. 155 

the place appointed for his worship. When Heze- 
kiah reformed abuses in the Jewish worship, the 
Levites were commanded to " sanctify themselves, 
and also the house of the Lord God of their fathers; 
and to carry forth the flthiness out of the holy 
place" 2 Chron. xxix. 5. 

But when the people neglected the purity of 
God's worship, and indulged in pride and selfishness, 
which had entered into their minds, and drew near 
to God with their lips only, while their hearts went 
after their covetousness, the approving presence 
of God's glory departed from their temple and 
its services ; for God is of purer eyes than to be- 
hold evil, and cannot look on sin but with abhor- 
rence, Heb. i. 13. He takes no delight in such 
sacrifices as are not offered in purity of affection. 

True Christian love or charity, is that pure affec- 
tion which the christian feels when he delights him- 
self in God, and performs with a single eye, his 
duty towards his neighbour ; there is a heaven of 
love afforded to those who seek with all their heart 
a kingdom of glory. It is sin, and sin only which 
prevents that delight which men might otherwise 
have, and enjoy in the reasonable worship and ser- 
vice of God. It is sin that defiles the mind, when 
God is banished from the sinner's thoughts ; and the 
language of their hearts is, Depart from us, we de- 
sire not the knowledge of thy ways. The affections 
being corrupted, the object of pursuit and motives 



156 MORAL DUTIES AMD 

to action become perverted ; hence, it is said, "the 
plowing and sowing of the wicked is sin." 

The man who regards iniquity in his heart, God 
will not hear his prayer ; those who are, therefore, 
lovers of sin, cannot delight themselves in God ; 
and it is impossible in any other way to be com- 
pletely happy. God being essentially opposed to 
sin, it is impossible for its darkness ever to be re- 
conciled to pure light ; or for the enmity of it to 
coalesce with divine love : or for the deadness which 
it occasions, to ever unite with the life of God. Sal- 
vation from sin, with a true sense of its vileness, 
with a willingness to be saved in God's way, be- 
comes absolutely necessary to our happiness and 
peace. " The words of the wise, (saith Solomon) are 
like apples of gold set in pictures of silver" When 
holy principles, and the graces of God's Spirit, are 
set in the frame of a sanctified heart, very beautiful 
and becoming will the morals of such a person be ; 
their fruit will be unto holiness, and the end ever- 
lasting life. 

Our love to God is from a true sense of his love 
to us : " We love him, (saith John,) because he first 
loved us ;" and the rejoicing hosts in heaven, who 
praise him with one accord, agree with this senti- 
ment : " Thou art worthy, for thou hast redeemed 
us by thy blood," 1 John iv. 19. He v. v. 9. 

" Love to God is a subject," says bishop Porteous, 
" which it concerns us to enquire carefully into the 
nature of. And it concerns us the more, because it 



CHRISTIAN VIRTUES. 157 

has been unhappily brought into disrepute by the 
extravagant conceits of a few zealous enthusiasts 
concerning it. Of these, some have treated the 
love of God in so refined a way, and carried it to 
such heights of seraphic ecstacy and rapture, that 
common minds must for ever despair of either fol- 
lowing or understanding them ; while others have 
described it in such warm and indelicate terms, as 
are much better suited to the grossness of earthly 
passion, than the purity of spiritual affection. 

" Too many are strangers to the love of God ; « / 
know you, (saith Jesus to the Jews,) that ye have 
not the love of God in you? some have a more 
high and seraphic degree of the heavenly passion, 
and others less, but cannot be a christian without it 
in some real degree. We may observe, that although 
there may be many ways of expressing our love to 
God, who knows the spring of every action ; we are 
more liable to mistake in expressing it towards men, 
who may either mistake our motive, or doubt our 
testimony. If our love be genuine, and flow from 
God, it will resemble his universal benevolence to 
men, by our sympathy for the distressed, compla- 
cency in the saints ; it will chiefly appear in purity 
of manners on all occasions ; seasonable acts of bro- 
therly kindness, with a consistent observance of all 
the commands of God. Accidental excesses, how- 
ever, can be no just argument against the general 
excellence and utility of it." 

Friendship has been abused to the most unwor- 



158 MORAL DUTIES AND 

thy purposes ; shall we, therefore, utterly discard 
that generous passion, and consider it as nothing 
more than the unnatural fervour of a romantic 
imagination ? Every friendly heart revolts at so 
unkind a thought ! and shall we suffer the love 
of God to be reproached, because it has some- 
times been improperly represented or indiscreetly 
exercised ? " It is not from the visionary mystic, 
the sensual fanatic, or the frantic zealot, but 
from the plain word of God, the example of 
Christ, and experience of his people, that we are to 
take our ideas of this divine passion. In the 
Scriptures, we find it described in all its native pu- 
rity and simplicity. The marks by which it is dis- 
tinguished contain nothing enthusiastic or extra- 
vagant." It is there considered as sincere, con- 
stant, universal, superlative, eternal, Matt. xxii. 
36. Rom. viii. 1 Thes. v. 12. Ephes. iii. 19. Lam. 
iii. 24. " Love manifests itself in a desire to be 
like God. In making his glory the supreme end 
of our actions. In relinquishing all that stands 
in opposition to his will," Phil. iii. 8. 6, " In love 
for his truth and people," John xiii. 35. " By con- 
fidence in his promises," Psal. lxxi. 1. and by obe- 
dience to his word," John xiv. 15. If ye love me 
keep my commandments. Under the dispensation 
of both the old and new covenants, the end of the 
command is charity out of a pure heart, and faith 
unfeigned," 1 Tim. i. 5. " Love is therefore, as," 
saith the apostle, "the fulfilling of the law," Eom. 



CHRISTIAN VIRTUES. 159 

xiii. 10. We are enjoined by the highest author- 
ity, to love our enemies, not their evil practices, but 
their immortal souls, their true interest. Our Lord 
enjoins among his followers love to each other. A 
new commandment I give unto you, that yon love 
one another ; as I have loved you, that ye also love 
one another, John xiii. 34. It affords a variety 
of pleasing sensations, and prevents a thousand 
evils ; it is the greatest of all graces, 1 Cor. xiii. 13. 
It makes man resemble the inhabitants of a better 
world, and without it every other attainment is of 
no avail. This love should shew itself by praying 
for our brethren, bearing one another's burdens, 
by assisting and relieving each other, Gal. vi. 2. 
By mutual forbearance. Col. iii. 13. By reprov- 
ing, and admonishing in the spirit of meekness, 
Prov. xxvii. 5, 6. By establishing each other 
in the truth, by conversation, exhortation, pro- 
voking each other to love and good works, in 
the several relative duties of religion and morals. 
Humility is a christian grace, directly opposite to 
pride ; it is a disposition of mind, which gives a 
man a lowly opinion of himself, not vain, nor lift- 
ed up, but decent, and becoming his station, and 
proper character ; of which every man may be sup- 
posed to have four, one which he has in the opin- 
ion of his enemies, another in the judgment of his 
friends ; a third perhaps he forms of himself, some- 
thing different from the others ; and a fourth which 



160 MORAL DUTIES AND 

is the character he has in the sight of God Hu- 
mility is the best disposition of mind, whether 
we regard our own peace, friendship, or the worship 
of God ; " For thus saith the high and lofty One, 
that inhabiteth eternity, whose name is holy; I 
dwell in the high and holy place, with him also that 
is of a contrite and humble spirit, to revive the spirit 
of the humble, and to revive the heart of the contrite 
ones," Isa. Ivii. 15. 

The heathen philosophers were so little acquaint- 
ed with this virtue, that they had no name [for 
it ; what they meant by the word which we use, 
was meanness and baseness of mind. But the 
great Teacher of morals and religion, in oppo- 
sition to the pride and folly of the world, teach- 
es humility, in order to happiness and honour. 
" Learn of me, (saith he) for I am meek and lowly 
in heart, and you shall find rest to your souls," 
Matt. xi. 29. True humility appears in gentleness 
of manners, and goodness of disposition ; by which 
we bear wrong, and often forego our right for peace, 
and out of kind regard to others. It does not, 
however, oblige a man to wrong the truth by speak- 
ing or thinking of himself worse than he deserves ; 
by doing justice to others, we are not required to 
exclude ourselves. Nor will it always oblige a 
man to give every body else the preference to him- 
self. A wise man is not required to believe him- 
self ignorant and inferior to the multitude ; nor the 



CHRISTIAN VIRTUES. 161 

virtuous man that he is not so good as those who 
are vicious. 

Nor does it oblige a man to treat himself with 
contempt in his words or actions. It looks more 
like affectation than humility, when a man says such 
things in his own dispraise, as others know, or he be- 
lieves to be false ; and it is plain that this is often 
done, merely as a bait to catch praise. 

The truly humble, delight themselves in God, 
and are not, in any concern of their own, so easily 
offended as the proud man ; they sit like Mary at 
their Master's feet, and choose with her the bet- 
ter part which shall not be taken from them. It 
will express itself by modesty of conversation 
and behaviour, and forbids our being vainly talka- 
tive, obstinate, forward, envious, or ambitious. It 
is pleasing to God, who resisteth the proud, and 
giveth grace to the humble. It preserves the soul 
in great tranquillity, being a grace the most remote 
from pride, the never-failing cause of uneasiness 
and misery. 

Behold it in the meek and lowly Jesus, who, 
being in the form of God, and thought it no 
robbery to be equal with God ; but made himself 
of no reputation, and took upon him the form of a 
servant, humbled himself, and became obedient un- 
to death, even the death of the cross. For our 
sakes he became poor, that we through his po- 
verty might be made rich. He was made un- 
der the law, born of a woman, in a poor country 

L 



162 MORAL DUTIES AND CHRISTIAN VIRTUES. 

village, with a stable for his lodging, and a manger 
for his cradle. 

He took our nature upon him, and became liable 
to its sinless infirmities and griefs. Hence we read 
of his weariness, and pain, hunger, and thirst. He 
lived in obscurity for a long time, and probably 
worked at the trade of a carpenter ; in the days 
of his ministry, his followers were poor fishermen, 
with whom he went about doing good, healing mul- 
titudes, yet not having where to lay his head ; to 
pay a small tribute, he had to work a miracle, and 
by it taught us the doctrine of a special providence. 

His character was loaded with reproach, and the 
most false accusations ; and in his death, see him 
crowned with thorns, scourged, and clothed with 
a purple robe of mock royalty, and gall and vinegar 
given to quench his thirst. When taken to his 
burial, it was not from his own house, nor from 
any house, but from the cross ; and as he was born 
in another man's house, so was he laid in another 
man's tomb ; by all of which he leaves us an un- 
spotted example of holiness and patience under 
sufferings. 



163 



CHAPTER V. 



THE CROSS OF CHRIST THE WAY TO GLORY. 



The cross of Christ, in Scripture language, means 
the sufferings of Christ, Gal. vi. 14. The suffer- 
ings, trials, or persecutions of his people, are also 
called a cross, Matt. xvi. 24. 

Much has been said about the cross of wood on 
which our Lord suffered, as has been also about 
many other external appendages of religion : But 
when Paul rejoices in it, it is not on any worldly ac- 
count, superstitious purpose, shew, or appearance; 
but for truth's sake, on a divine account, because 
by it, as the instrument of suffering from the world, 
he became crucified to the world, and the world 
unto him ; by which means he could live in the 
newness of the spirit, and in greater liberty and 
love in God's service, and more to his glory. Hence 
he says, " God forbid that I should glory, save 
in the cross of our Lord Jesus Christ, whereby the 
world is crucified unto me, and 1 unto the world. 



164 THE CROSS OF CHRIST 

If life and death are set before us, and eternal 
blessedness, or eternal misery depend on our choice, 
and if the time for that choice be to-day, very so- 
lemn and serious should our deliberations be ! — 
Life and death are set before us ; Christ with his 
cross precedes, heaven and its glories follow after ; 
thousands in error around us pursuing sin and 
folly ; these allure and invite others into sin by 
their foolish example ; misery, death, and hell fol- 
low afterward, while the still small voice of di- 
vine wisdom whispers graciously in the ear — choose 
life that ye may live. " My son, (saith God) give 
me thine heart, and let thine eyes observe my ways," 
Prov. xxiii. 26. 

I came not, saith the merciful Lord, to destroy 
men's lives, but to save them, which he did by the 
sacrifice of himself, giving his life a ransom for 
many, and also by filling the sacred offices of pro- 
phet, priest, and king, that he might thereby not 
only suffer the just for the unjust, but subdue our 
iniquities by his power, and lead us to victory and 
glory, as an ensign to the nations, a light to the 
gentiles, and the glory of his people Israel. Isaiah 
xlix. 6. 

Let us, my dear reader, enquire, Do we believe 
in the Son of God ? Have we taken up the cross 
in order to follow him to glory ? Since religion has 
become popular, and is attended with some emolu- 
ment, it has many professors : it is now in circum- 
stances, however, very different from those days of 



THE WAY TO GLORY. 165 

horror, when its friends had to pass through the 
flames to glory, at least as to outward things. But 
a cross must remain to crucify us to the world, 
and the world unto us; for the enmity between the 
seed of the woman and the serpent still remains, 
and will, until the serpent's head be effectually and 
entirely bruised. 

It is true that going to glory by the cross, as 
Jesus the forerunner of his followers hath done, 
and hath taught the doctrine of it to them as the 
only way to final happiness; it seems to mortals very 
mysterious ; but the wisdom of God is in it, al- 
though our nature recoils at its own dissolution, 
even our Lord himself was heavy and exceeding 
sorrowful, even unto death, and said in prayer to 
his Father, " if it be possible, let this cup pass from 
me ; nevertheless, not as I will, but as thou wilt," 
Matt. xxvi. 39. 

It is to be feared, those who are merely profes- 
sors of religion, because custom has rendered it 
popular, have not sufficiently viewed it as a divine 
revelation of pure and inflexible laws ; but rather as 
a system of opinions, which might be accommodated 
to the judgment of each party, consequently receiv- 
ed by them severally in some of its forms, and decent- 
ly supported by such modes, ceremonies, and periodi- 
cal observances, as they severally may have inclin- 
ed to adopt. While little experimentally has been 
either known or heard ofa divine, sin-destroyingpow- 
er, graciously affecting the whole man, by transform- 



166 • THE CROSS OF CHRIST 

ing and regenerating the heart; enabling him thereby 
to love God with all his powers, and his neighbour 
as himself. Not in the cold form of lifeless cere- 
monies, or hypocritical pretensions, but with sin- 
cere love, living energy, and joyful freedom, not 
with a heart partial, selfish, or divided, but renew- 
ed and animated with love and power, fitted by 
these for the reasonable service and joyful privileges 
of the sons of God ; for they receive from him not 
the spirit of bondage again to fear, but of love, 
and of power, and a sound mind. Such a religion 
glorifies God and benefits mankind, it flows from 
the fountain of life, through a medium of mercy, 
realizing the promised blessing of the gospel, by 
producing the fruits of righteousness in the believ- 
ing mind : very different from the effects produced 
by a mere exhibition of outward sounds and forms, 
which only affect the eye and ear, and leave the 
heart unaffected, cold, and unimpressed with either 
love to God, or good-will to men. 

The Lord Jesus, who, having the right of redemp- 
tion, being our near kinsman, assumed our human 
nature, and a reasonable soul, — a truth of great 
value ; which admitting, I therefore enquire, Do we 
believe, that his body and soul were really such as 
they appeared to be, and were declared and proved 
to be ; that his love was real, and his mission di- 
vine ? Did he really leave the bosom of the Father, 
the worship of angels, and the glory of the heavens, 
to come to earth to do the Father's will, and to re- 



THE WAY TO GLORY. 167 

veal his laws, and to glorify his name, and redeem 
his people, by fulfilling all righteousness, and after 
a life of spotless obedience, suffer, bleed, and die ? 
Are we then authorised in calling his love real ? 
was it love the purest, greatest, and most season- 
able that could be imagined, far beyond the com- 
prehension of angels or of men ? 

Were then his sufferings real, — his love real, — 
his kindness real, — and his obedience also real ? 
These were all real, and have never been doubted 
by any who were capable of judging of truth and 
evidence. And if these were real in Christ, they 
will be real in his people ; for as John says, " we 
shall be like him;'''' for he is the head, and they are 
the members of his body, and such a nearness will 
make a real likeness. 1 John iii. 2. 

The law, as saith the apostle, was a shadow of 
good things to come ; but not the very image of 
those things, Heb. x. 1. An important distinction 
is made between a shadow, and the substance ; the 
one a faint resemblance, and the other a solid real 
ity. The law came by Moses ; but grace and truth 
came by Jesus Christ ; therefore, whatever proves 
the reality of Christ's human nature, and real suf- 
ferings, and final victory, will imply and prove a 
similar reality for his followers ; because he is bone 
of their bone, and flesh of their flesh. — He is the 
head ; they are the members. — He is the captain ; 
they are the soldiers. — He is the master ; they are 
the servants, — He is the elder brother ; they are 



168 THE CROSS OF CHRIST 

the younger sons of God, to be brought to glory 
by their elder brother through suffering ; both he 
who sanctifleth, and they his brethren, who are 
sanctified, are all one ; for which cause, he is not 
ashamed to call them brethren, Hebii. 10, 11. 

This truth might have the support of a great 
multitude of Scripture figures ; but let these suffice; 
and from which we may conclude, that those are 
greatly mistaken, who imagine that religion is mere- 
ly a shadow of outward observances, and formal 
ceremonies : for suppose we should say of these, as 
Paul does of the law ; namely, that they are just 
and good ; yet we must conclude with the same 
apostle, that they are only a shadow, which has no 
saving life or power. The substance is of Christ ; 
the love, and life, the light and peace, flow from 
God by him. 

Now, whatever attempt may be made by any 
person or persons, to deny the reality of religion 
in itself, or among those who really receive it, or 
substitute any other thing in the place thereof, 
dishonour the name of Christ, and bring reproach 
upon the professors of it, because they would be 
supposed to be making profession of nothing ; 
for religion, unproductive of good morals, and 
without life or energy, is nothing, and worse 
than nothing, notwithstanding its fancied forms, 
Hosea x. 1. When our Lord explains the parable 
of the sower to his disciples, of the four kinds of 
ground on which it fell ; one only was productive, 



THE WAY TO GLORY. 169 

namely, a good and honest heart, the possessor of 
which, having heard the word, kept it, and brought 
forth fruit with patience, Luke viii. 15. 

We are commanded to try the spirits, not to 
believe every spirit ; because many false prophets 
are gone out into the world. " Such (saith John), 
as confess not that Christ is come in the flesh, are 
not of God," John iv. 1, 2, 3. Those who deny his 
formation in the virgin's womb, as some have done, 
will be ready to deny also his formation in the hu- 
man heart, Col. i. 27. Gal. L 16. Such a spirit 
John calls the spirit of antichrist. — " He that com- 
mitteth sin is of the devil ; for the devil sinneth 
from the beginning. For this purpose the Son 
of God was manifest, that he might destroy the 
works of the devil." The destruction of sin being 
the declared end of a Saviour's coming, most cer- 
tainly implies, that his power must come in contact 
with sin, before it can be destroyed ; for while he 
treads on the serpent's head, will his heel not be in 
contact with it ? and while he removes our dark- 
ness by divine light, we must suppose it to be in con- 
tact with the darkness ; in the same way, the coun- 
teracting power of life will recover us from 
death, and love from enmity, when shed abroad 
in the heart, by the Holy Ghost given unto us, 
Rom. v. 5. The heart is the seat of war, the throne 
for which two powers contend — one or other 
must possess it ; there must, therefore, be the 
indwelling power of the Spirit, to counteract 
the motions of sin ; hence the admonition to 



170 THE CROSS OF CHRIST 

" quench not the Spirit ;" and if any man have not 
the Spirit of Christ, he is none of his. And again, 
" his servants ye are, to whom ye obey," Rom. viii. 
16. 

Through the powerful aid and influence of the 
Holy Spirit, the believer is taught and enabled to 
offer up his body as a living sacrifice, holy and ac- 
ceptable, which is his reasonable service, Rom. xii. 
I. " The sacrifice of God is a hroken spirit: a 
broken and a contrite heart, O God, thou wilt not 
despise /" Psal. li. 17. " Now, (as saith the apostle) 
if Christ be in you, the body is dead (under sen- 
tence of death) because of sin ; but the spirit is life, 
because of righteousness. For if the Spirit of him 
that raised up Jesus from the dead dwell in you, 
he that raised up Christ from the dead shall also 
quicken your mortal bodies, by his Spirit that 
dwelleth in you." Rom. viii. 10. 11. 

Painful as the cross may be, it is the only way 
to victory ; besides, it makes the suffering disciple 
acquainted with the fellowship of the sufferings of 
Him who loved us, and gave himself for us. This 
was one of the very chiefest blessings which the 
apostle Paul desired, and counted his attainments 
under the law while a stranger to Christ, of no ac- 
count, or as waste of time. " Yea, doubtless, (saith 
he) and I count all things but loss, for the excellen- 
cy of the knowledge of Christ Jesus my Lord, for 
whom I have suffered the loss of all things, and do 
count them but dung that I may win Christ, and 



THE WAY TO GLORY. 171 

be found in him ; not having on mine own right- 
eousness, which is of the law, but that which is 
through the faith of Christ, the righteousness of 
God by faith : that I may know him and the pow- 
er of his resurrection, and the fellowship of his suf- 
ferings, being made conformable to his death ; if, by 
any means, I might attain unto the resurrection of 
the dead," Phil. iii. 7, 8, 9, 10, 11. Such was the 
language of an experienced sufferer — one who had 
tasted both the bitter cup, and the cup of consol- 
ation, and was instructed in the mysteries of the 
cross in the third heavens. 

One of the mysteries of the cross, is the suffer- 
ings of innocence ; for persons in general suppose 
innocence entitled f to honour and reward. The 
patient Job, when he saw the innocent suffer, as 
well, yea, more than the wicked, was ready to say, 
" What profit shall I have if I be cleansed from 
my sin ?" Job xxxv. 3. David was also stumbled 
at the prosperity of the wicked, and the sufferings 
of the righteous, until he went into the house of the 
Lord, and perceived that they stood in slippery 
places; and that this life is not the place of 
full or final reward. Those who suffer for their 
sins, suffer justly, and those who suffer innocent- 
ly, do it acceptably, provided they suffer with 
Christ believingly : " For if ye suffer for righteous- 
ness, sake (saith Peter) happy are ye ; for it is bet- 
ter (if the will of God be so, that ye suffer), that ye 
suffer for well-doing than for evil-doing. For Christ 



1721 THE CROSS OF CHRIST 

also has once suffered, the just for the unjust, that 
he might bring us to God ; being put to death in 
the flesh, but quickened by the Spirit. And if, 
when you be buffeted for your faults, (saith he) and 
ye take it patiently, what glory is it ? but if, when 
ye do well, ye surfer for it, and ye take patiently, this 
is acceptable with God," 1 Pet. ii. % 3, 14, 17. 
" For if ye be reproached for the name of Christ, 
happy are ye, for the Spirit of glory and of God 
resteth upon you ; neither think it strange concern- 
ing the fiery trial, which is to try you, as though 
some strange thing happened unto you. But re- 
joice, in as much as ye are partakers of Christ's suf- 
ferings, that when his glory shall be revealed, ye 
may be glad also with exceeding joy." But he 
adds, " Let none of you suffer as a murderer, or as 
a thief, or as a busy-body in other men's matters. 
Yet if any man suffer as a Christian, let him not 
be ashamed, but let him glorify God on this be- 
half," 1 Pet. iv. IS, 13. 

When innocence suffers, it preacheth sympathy ; 
the very rocks rent at the time of the sufferings of 
Christ Jesus ; it excites commiseration with men, 
and moves the bowels of divine mercy with God ; 
for when the Lord beheld the sufferings of his peo- 
ple in Egypt, and heard their groaning, he says, 
" I am come down to deliver them." And especial- 
ly our merciful High Priest, willing in all things 
to shew his love, was made like unto his brethren, 
that, being touched with the feeling of our infir- 



THE WAY TO GLORY. 173 

mities, he might know how to succour them that 
are tempted, Heb. ii. 17, 18. The long-suffering 
of God with the wicked, is in order to redeem his 
people, being related to his creation, through his 
love to the human nature, and the designs of it to 
the temple of his glory, which he rescues from its 
ruins : but destroys the enmity of the carnal mind; 
for what communion hath light with darkness* or 
what concord hath Christ with Beilal ? 

The strong enmity of the unrenewed heart to 
the cross of Christ, is a truth we should seri- 
ously consider. Thousands of volumes have been 
written to explain systems of religion, which 
taught other and different methods of obtain- 
ing divine favour, and getting to glory otherwise 
than by the cross of Christ ; but none have suc- 
ceeded ; nor have any truly prospered, who have 
neglected to take up the cross, or have laid it 
down after having taken it up : " for no man hav- 
ing put his hand to the gospel plow, and looking 
back, is fit for the kingdom of God." Luke ix. 62. 
As an assignable reason, this we may say, if innocence 
itself shudders at death, that has no guilt to make 
it afraid, what dread must attend the wicked im- 
penitent mind, who meets death armed with a 
sting ; for the sting of death is sin, and the strength 
of sin is the law ; this must shock and alarm them, 
and put them on expedients of invention : no won- 
der then, if they find out refuges of lies, and hide 
themselves under falsehood. But alas ! many who 



174 THE CROSS OF CHRIST 

admit the doctrine, shun the practice ; they profess 
to know God, but in works they deny him ; these 
wound Jesus in the house of his friends. It is a 
doctrine alarming and shocking to our pride. Na- 
ture knows not how to submit to its own dissolu- 
tion ; nor is it to be taught by the wisdom of 
man. It is surely a king of terrors, and was to 
the wise philosophers a subject of all others the 
most awful. The doctrine of the cross has the 
solemn voice of death; for when the disciples 
saw that the only path-way to heaven, was by 
the cross, and Jesus condemned to suffer on it, 
they all forsook him and fled ; it w r as to the 
Jews a stumbling block, and to the Greeks fool- 
ishness : but the wisdom of God, and the power 
of God to every one that believeth. The divine 
presence going with the christian through the val- 
ley and shadow of death, encourages and comforts 
him ; he can behold the triumphant power of his 
Lord over death, and say by faith in the strength 
of the Lord, "O death! where is thy sting? O 
grave ! where is thy victory ? Thanks be to God 
who giveth us the victory, through our Lord Jesus 
Christ." 

It becomes the Christian's reasonable service to be 
offered to God on the altar which sanctifies the gift, 
and daily suffer, that he may truly live ; for those 
who believingly,die daily with Christ, their last days 
labour of dying will not be very terrible. But alas ! 
for those who have lived in worldly pleasure on the 
earth, and been wanton ; who have nourished their 



THE WAY TO GLORY. 175 

hearts, as in the day of slaughter ; when they are 
called to give an account of their lives, and cannot 
find in the whole, one day in which they have lived 
for God — terrors will seize upon them ; they will 
call on the rocks and mountains to fall upon them, 
and cover them from the face of their just Judge ! 

Our submission to the divine will— desiring to be 
saved from sin's pollution, according to the doctrines 
of regeneration, will lead us, if truly obedient, to 
suffer without the camp ; for " as many as have been 
baptized into Christ have been baptized into his 
death. Therefore we are buried with him by bap- 
tism into death ; that like as Christ was raised 
by the glory of the Father, even so we also should 
walk in newness of life," Rom. vi. 4. 6; For if we 
have been planted together in the likeness of his 
death, we shall be also in the likeness of his resurrec- 
tion." We are not, therefore, to be ashamed of 
Christ before an ungodly world, who are enemies to 
the cross of Christ ; " But go forth unto him with- 
out the camp, bearing his reproach," Heb. xiii. 13. 
Not that the Christian suffers for the sake of suffer- 
ing ; but when obedience to the will of God leaves 
no alternative, but either to sin or suffer ; we may 
know the master to whom he belongs, he is not 
ashamed of him before men, and if a greater proof 
is required than testimony, he takes his lot among 
those who overcame through the blood of the Lamb, 
and loved not their lives unto death, Rev. xii. 11. 

The heavenly inheritance being pure and unde- 



176 THE CROSS OF CHRIST 

filed, endure th for ever : our meetness to be partak- 
ers of it, becomes essentially necessary to our enjoy- 
ment of it ; for this the apostle thanks the God and 
Father of our Lord Jesus Christ, who had made 
them meet to be partakers of the inheritance with 
the saints in light, Col. i. 12. As the typical sacri- 
fices were to be innocent, whether bird or beast, so 
likewise typical persons, whether prophets, priests, 
or kings, living types of Christ, and valiant for the 
truth upon the earth, had to suffer ; our Lord de- 
clares, that all the righteous blood shed upon the 
earth, from the days of righteous Abel, until the blood 
of Zacharias, the son of Barachias, whom the Jews 
slew between the temple and the altar, should 
be brought on that generation, for their cup of 
trangression was full, Matt, xxiii. 35. And who- 
ever shall peruse the pages of history, may find, that 
the flock of Christ have been a suffering people ; 
" For thy sake," saith the psalmist, " we are killed 
all the day long, we are counted as sheep for the 
slaughter," Psal. xliv. 22. 

The apostle takes up the subject, and says of 
himself, and the servants of God in general, " We 
are troubled on every side, yet not distressed ; we 
are perplexed but not in despair ; persecuted, but 
not forsaken ; cast down, but not destroyed." "Al- 
ways bearing about in the body, the dying of the 
Lord Jesus, that the life also of Jesus might be 
made manifest in our body." For we which live, 
are alway delivered unto death for Jesus' sake, that 



THE WAY TO GLORY. 177 

the life also of Jesus might be made manifest in our 
flesh. The apostles, martyrs, and true christians 
in every age, have been sufferers ; for if any man 
will live godly in Christ Jesus, he must suffer per- 
secution ; for unto them it is given in behalf of 
Christ, not only to believe, but also to suffer for his 
sake, Phil. i. 29. The apostles were charged in the 
most plain and solemn manner, to continue in their 
Redeemer's love, and the truth, as he had delivered 
it unto them; "As the Father hath loved me, 
(saith Jesus) so have I loved you : continue ye in 
my love" " If ye continue in my word, then are 
ye my disciples indeed ; and ye shall know the 
truth, and the truth shall make you free," John 
viii. 31, 32. 

Our Lord's design was, to manifest truth and 
love to the world, by miracles and the testi- 
mony of chosen witnesses, for the salvation of 
men. Hence the necessity of declaring his truth 
in the appointed way, holding it forth in love, 
the witnesses themselves continuing to love one 
another, and guarding against sin in every form, — 
love of the world, and covetousness ; warning them, 
that if the salt of his grace should lose its savour, 
they would become the most useless and incurable 
of men. Not only were they to preach the doctrines 
of the cross, but shew forth his death in their own 
example, by their deadness to the world, till he 
would come, 1 Cor. xi. 26. Has heaven and its 
glories, the cross and its pains, been the only in- 
ducements held out to the world, in order to prose- 

M 



178 THE CROSS OF CHRIST 

ly te them to the faith of the Gospel ? Is the Lord's 
death shewn in the lives of professors ? Do they 
bear their cross, and patiently follow a despised 
Nazarene to glory ? for although the world may 
alter the form or fashion of devotions, there is no 
new way to heaven, no other than the good old 
way ; this truth is unchangeable, like its blessed 
author, who is the same yesterday, to-day, and for 
ever, Heb. xiii. 8. " And he that saith he abideth 
in him, ought to walk even as he also walked." 
" Brethren, (saith John) I write no new command- 
ment unto you : but an old commandment, which 
ye had from the beginning." « He that saith he is 
in the light, and hateth his brother, is in darkness, 
even until now," 1 John i. 6, 9. 

If the death of Christ proved his love to the 
world, to angels, and to men, — the truth of which 
devils believe and tremble ; what proof will men 
give that they belong to Christ, if they are asham- 
ed of him, or his words, or cross, or servants, before 
the world ? It is by love one for another, that his 
disciples are to be known from the societies of 
worldly men ; not by speaking of it, but by having 
it, and by shewing it, — or, will it be sufficient to 
say, be ye warmed and be ye filled ; notwithstand- 
ing, as (saith James) ye give not those things which 
are needful to the body ? what doth it profit ?" 
James ii. 16. 

The want of proper moral evidence in the lives 
of professors, as also their neglecting to bear season- 



THE WAY TO GLORY. 179 

able and suitable testimony to the truth, has occa- 
sioned the scorn of the infidel, and the sceptics smile; 
would it have been so, if all who have named the 
name of Christ, had departed from evil, and borne 
their undaunted testimony for the truth, and 
against evil ? Had we like good old Joshua, stood 
resolved, that, let others do as they would, we and 
our houses would serve the Lord, Joshua xxiv. 15. 
Then should our peace have flowed as a river ; and 
our righteousness as the waves of the sea. The 
zealous, loving, and undaunted manner, in which 
Stephen vindicated the cause of truth before he 
suffered, confounded the pride of the Jewish 
sanhedrim, who were wicked opposers of the king- 
dom of Jesus ; and although their malice was ex- 
cited, so as to cause the death of Stephen, yet, as a 
champion for the cause of truth, he testified it with 
holy boldness: While they beheld his face as the face 
of an angel, they gnashed on him with their teeth ; 
but he saw the heavens open, and Jesus standing at 
the right hand of God, ready to receive him ; and 
kneeling down, he cried with a loud voice, " Lord, 
lay not this sin to their charge," and when he had 
said this, he fell asleep, Acts vii. 60. Although 
this event scattered the disciples, it en creased their 
boldness ; they saw more clearly the cross of Christ 
as the only way to glory, and taking it up, resolved 
to follow him, and went every where preaching the 
wo?*d. They who sow in tears, shall reap in joy : 



180 THE CROSS OF CHRIST THE WAY TO GLORY. 

"For as the earth bringeth forth her bud, and as 
the garden causeth the things that are sown in it to 
spring forth ; so the Lord God will cause righteous- 
ness and praise to spring forth before all the na- 
tions? Isa. lxi. 11. 



181 



CHAPTER V. 



SUPERSTITION AND ENTHUSIASM. 



" Beloved, believe not every spirit, but try the spirits whe- 
ther they are of God ; because many false prophets are gone out 
into the world/' 1 John iii. 1. " Ye shall know them by their 
fruits. Do men gather grapes of thorns, or figs of thistles?" 

" Not every one that saith Lord, Lord, shall enter into the 
kingdom of heaven ; but he that doeth the will of my Father 
which is in heaven," Matt. vii. 16, 21. 

te And behold the Lord passed by, and a great and strong 
wind rent the mountains, and broke in pieces the rocks before 
the Lord ; but the Lord was not in the wind : and after the 
wind an earthquake ; but the Lord was not in the earthquake : 
and after the earthquake a fire ; but the Lord was not in the 
lire : and after the fire a small still voice," 1 King xix. 11, 12. 

" Do this ; take of the best fruits in the land, in your vessels, 
and carry down the man a present, a little balm, and a little honey, 
spices, and myrrh, nuts and almonds," Gen. xliii. 11. 



The word superstition is from the Latin word 
superstw, and is understood to be the observance of 
unnecessary and uncommanded rites and practices 
in religion; a shew without morality or utility, 



182 SUPERSTITION AND ENTHUSIASM. 

unfounded in nature, truth, or reason. It has been 
supposed, that religion and morals, are as demon- 
strable from the perfections of Deity, as mathe- 
matical problems ; for religion coming from a God 
of order, we must suppose it to be an emanation of 
his blessed image, made known to us in the person 
of Christ, and taught to us by his Spirit. For the 
regulation of our judgments, we have a revelation of 
the character of God, his attributes and perfections, 
the law which he revealed, its exemplification in the 
obedience of Christ, and the scriptures containing 
his laws and commands ; for without the compass 
of his word, in such a vortex of opinions, we might 
be carried away from reason and truth, by the tides 
of error with which we are surrounded. Without 
a rule of judgment, men might wander into end- 
less error ; but to prevent which, some unchangea- 
ble truths cease not to give light in the darkest 
night of error: the being of God is declared by 
his works ; they prove some first cause which has 
given being, beauty, and order to the whole. 
The scriptures of truth are a light which shine 
in a dark place, until the day-star arise in the 
heart : the evidences of their truth and authen- 
ticity, are not equalled by the most credible his- 
tory in the world besides. The reason and judg- 
ment which God has given for direction in the 
affairs of life, not for the present only, but our whole 
existence, which we should exercise on the most 
momentous concern of all ; namely, our everlast- 



SUPERSTITION AND ENTHUSIASM. 183 

ing happiness. Besides these, the Spirit of truth, 
who spake by the prophets, and indited the Scrip- 
tures, is promised to them who ask him ; qualifying 
the happy possessor to see clearly the path of duty; 
for the spiritual man judgeth all things. With 
these blessed guides and rules of judgment, we may 
more easily guard against the influence of supersti- 
tion or enthusiasm, which I consider nothing more 
or less than mistaken devotion ; for the nature being 
unregenerate, and yet led on to external acts of de- 
votion, by zeal, dread, or the force of exam pie; the 
mind sinks with fear, or soars in hope. When it 
sinks below the line of reason, which should re- 
gulate every well-governed mind, and becomes fear- 
ful and slavish, it is in danger of superstitious de- 
votion ; but when it ascends above the line, and 
soars into rapturous flights, leaving behind pru- 
dence, discretion, and sound judgment : it may be 
called enthusiasm, in the least excellent sense of 
that word. For many words have now obtained 
two senses, a good one, and a bad, among which, en- 
thusiasm is sometimes taken in a good, and some- 
times in a bad sense ; in its best sense, it signifies a 
divine afflatus, or inspiration, from the Greek word en- 
theos, an inspired man ; from en, in, and Theos, God ; 
transport of the mind, whereby it is led to imagine 
things, in a sublime, surprising, and yet probable 
manner. Such enthusiasm is commended, in poe- 
try, oratory, music, and painting. But in a reli- 



184 SUPERSTITION AND ENTHUSIASM. 

gious sense, it signifies an irrational devotion, which 
consists in mere fancy, impressions, or agitation of 
the passions, for which no reasonable account can be 
given : whereas religion throughout is a reasonable 
service, which, as reasonable creatures, we are com- 
manded to regard, and to be ready to give a reason 
of the hope in us, with meekness and fear, 1 Pet, 
iii. 15. 

True zeal and real devotion may appear as en- 
thusiasm on two accounts, for want of a rational 
method of communication, on the part of the pro- 
fessor, or unacquaintedness with lively devotion on 
the part of those who judge ; but those who have 
a true and animated spirit of devotion, should be 
very careful to act according to the word of God, 
and good sense and reason, lest they prejudise those 
whom they may intend to edify ; and they should 
remember, that prejudice against religion is not 
soon removed. And without being unkind in 
judgment, the persons who do not confine their 
zealous devotion within rational bounds, are justly 
chargeable with enthusiasm, at least in their manner, 
for the judgment of the heart belongs to God. I 
am satisfied, however, that a wrong spirit of devo- 
tion has a very bad effect on the minds of hearers, 
and it should be reproved, or avoid hearing them ; 
because, to countenance them, is to partake of their 
evil deeds ; and Solomon warns us to " go from the 
presence of a man, when we see not the spirit of 
wisdom in him!' 



SUPERSTITION AND ENTHUSIASM. 185 

That the Lord allows his people to taste his love, 
and to enjoy fellowship with him, cannot be deni- 
ed ; but then, some rule of judgment is necessary to 
distinguish, in ourselves or others, rational devotion 
from enthusiasm. The criterion is supposed by ma- 
ny to be the holy Scriptures, which I readily grant, 
provided we are able to use them ; but it is to be 
lamented, they are used professionally as the crite- 
rion of judgment by persons of opposite creeds and 
opinions. These cannot all be equal to judge accord- 
ing to the holy Scriptures ; they will, I presume, re- 
quire a regenerated state of nature, in order to a 
good temper ; and the Spirit of God, who spake 
by the prophets, to open their understandings, and 
give them to discern the true and spiritual mean- 
ing of the Scriptures ; for he it is that searcheth all 
things, even the deep things of God; and who 
taketh " the things of Christ and sheweth them un- 
to us." But of the unregenerate or carnal man, 
it is said, that " he receiveth not the things of the 
Spirit of God, for they are foolishness unto him ; 
neither can he know them (in that unregenerate 
state), because they are spiritually discerned." 
"But we, (saith the apostle) have the mind of 
Christ," 1 Cor. ii. 14, 36. 

Before men are capable to judge of divine things, 
or compare spiritual things with spiritual, they 
must necessarily receive from the Lord a sound 
mind — eyes to see — ears to hear, and hearts to un- 



186 SUPERSTITION AND ENTHUSIASM. 

derstand, 2 Tim. i. 7. But this we may judge, that 
whatever is from God is good ; and if it be, it will 
have the gospel's voice, and, in its tendency, pro- 
claim with the angels, " Glory to God in the highest ; 
on earth peace, and good will unto men." What- 
ever views, opinions, feelings, or impressions we 
may have, if they are inconsistent with reason — if 
they tend not to humble us — if they do not regu- 
late our lives, and make us just, pious, and uniform, 
they cannot come from God, but are evidently the 
effusions of an enthusiastic brain. But, on the 
other hand, where true grace comes, the mind will 
be enlightened, the will renovated, and the man 
will cease to do evil, and learn to do well ; the 
powers will be roused to action for promoting the 
divine glory, which is the salvation and true hap- 
piness of men. But to talk of the glory of God, 
and neglect the interest of his people, especially his 
lambs, is rank enthusiasm, of the worst kind. But 
where there is a true love of men, and peace and 
joy in believing, a spiritual frame of mind with a 
heart devoted to God, and a holy useful life ; how- 
ever this may be reproached as enthusiasm, let the 
living, loving Christian rejoice in God — it is the 
Spirit of the Lord, and the work of his grace with 
power ; it will not make ashamed, for the Spirit it- 
self beareth witness with our spirits, that we are 
the children of God, Rom. viii. 16. 



187 



REFLECTIONS AND CONCLUSION, 

We are taught by an inspired apostle, to look 
unto Jesus, the author and finisher of our faith, 
who, for the joy which was set before him, endur- 
ed the cross, despising the shame, and is now set 
down at the right hand of God. 

When men are truly concerned for their own 
souls, and enquire after truth, duty, and everlast- 
ing happiness, the instruction afforded by the ho- 
ly Scriptures, and the example of Jesus Christ, 
becomes to such persons, pleasing aud delightful, 
as good news from a far country. In the little 
work now put in thy hand, I hope I have endea- 
voured to view the Author of Christianity as the 
Scriptures represent him, not only as our Redeem- 
er, by shewing the greatness of Divine love, and 
purity of obedience ; but as our true exemplar. It 
is in his human nature he gives us an example ; for 
in his divine, he is our Creator, our Judge, and our 
God. His appearance in human nature, according 
to the promises and predictions of him, restores the 
charter of our forfeited privileges, by visibly rescu- 
ing human nature from the bondage and misery 
in which the darkness of sin and man's disobedience 
had involved it. Not only so, but he sets before 
the world a perfect and spotless pattern of obedi- 



188 INFLECTIONS AND CONCLUSION. 

ence. He shews the truth, and teaches the prac- 
tice of our duty, the nature and obligation of the 
perfect law, in his own example of obedience, by 
which he vindicates its purity, magnifies and makes 
it honourable ; glorifies God, and brings to man 
his great salvation. He declares the whole econo- 
my of grace to be one great design of truth and 
love, revealed, that men seeing the great mercy of 
God, may be persuaded to believe on him, and sub- 
mit tohis gracious method of saving sinners, through 
the redemption which is in him ; his perfect obedi- 
ence being pleadable before God to this effect, 
that he might be just, and the justifier of him who 
believeth in Jesus, Rom. iii. 26. And, moreover, 
he came not only as a redeemer by price, but as a 
conqueror by power, that he might deliver his peo- 
ple out of the hands of their enemies, that they 
might serve him without fear, in righteousness 
and holiness all the days of their lives. It appears, 
from the authority of many portions of Scripture, 
that regeneration is a primary doctrine of the gos- 
pel. Without being born again, no man can see 
the kingdom of God, as our Lord declares to Nico- 
demus. Regeneration, or the new birth, appears to 
be simply a washing away of sin, whether it be the 
filthiness of the flesh or spirit, in the fountain open- 
ed in the house of David for that purpose ; as So- 
lomon had made for the temple service, large bra- 
zen lavers to wash or sanctify the sacrifices in, 2 
Chron. iv. 6. 



REFLECTIONS AND CONCLUSION. 189 

The true service of God implies an entire and un- 
divided devotion of heart and life to his service, re- 
quires the sacrifice so offered to be holy, which our 
Lord's example fully proves, and which the apostle 
enjoins in the duty of offering our bodies as living 
sacrifices, and which of necessity must be holy, 
Rom. i. 12. We should carefully preserve a mark- 
ed difference between the sanctification of our hu- 
man nature, and the sanctification of our immorta- 
lized humanity — the word sanctification signifying 
to make holy ; the attribute must be bounded by 
the subject, it is then easy to perceive the distinc- 
tion we should make : the duty of sanctified 
obedience, in our state of regeneration, requires, 
plainly and scripturally speaking, our hearts to be 
sprinkled, viz. cleansed from an evil conscience, from 
unbelief and gross error; and our bodies washed 
with pure water from outward sins or immoralities. 
But a holiness suited to a divine nature, or the im- 
mortalized state of humanity, which qualifies for 
the highest degrees of spiritual worship here, or for 
the heavenly service hereafter, must necessarily be 
conceived to be a state of purity considerably ad- 
vanced in its degree of ascent, and one necessary for 
heavenly felicity, being in its proportion as human 
is to divine. The neglect of this distinction has 
occasioned much disputative reasoning beween 
perfectionists and antiperfectionists, which might 
have been easily avoided, by obtaining the just 
ideas of holiness, which properly belong to the re- 



190 REFLECTIONS AND CONCLUSION. 

spective states of progressive sanctification ; the hu- 
manity being liable to sin and corruption; which the 
divine nature is not. The first, namely, the regenera- 
tion of human nature, being accomplished by the 
washing of water by the word and Spirit, sanctifying 
our human nature for the duties incumbent upon us 
in obedience and sufferings ; while the second is by 
the Holy Ghost, and by refining fire. Between 
these two baptisms, should be placed the sphere of our 
sufferings and obedience ; the faith by which we 
have been actuated being tried by fire, that being 
found to be of God, it might be to the praise of his 
glory. 

The believer being decided, and his heart right 
with God, whatever sins he may have to contend 
with through his relation to the carnal mind or old 
man, and temptations of Satan, through the me- 
dium of these, while he wars against them, and 
yields not, he is denominated after the master he 
serves, and not after the one he has forsaken : " for 
his servants ye are to whom ye obey ;" and there- 
fore, he cannot be the servant of two masters at 
once, so directly contrary. " If any man sin, (saith 
John) we have an advocate with the Father, even 
Jesus Christ the righteous." And if he repents of 
his sin truly, and returns to God, he will have mer- 
cy upon him. But if a man repent not of his sin, 
and yet, notwithstanding, think himself a believer, 
and hope for heaven hereafter, without being made 
holy here, he deceives himself: for "without holi- 



BEFLECTIONS AND CONCLUSION. 191 

ness no man shall see the Lord," Heb. xii. 14. 

Sanctified sufferings by the cross are the appoint- 
ed portion of God's children, the growth and im- 
provement of all their graces is increased thereby ; 
it is the only way to heaven ; for, by conformity to 
the blessed example, we are brought thereby to 
know the fellowship of his sufferings, the power of 
his resurrection, being made conformable to his 
death ; for if we suffer with him, we shall also reign 
with him. 

"Tis evident our Lord did pass through sufferings 
to glory, Luke xxiv. 26. And in this respect his 
people must be like him, 1 John iii. 2. Peter prays 
for the saints to God, that after they had suffered 
a while, he would perfect, stablish, strengthen, and 
settle them, 1 Pet. v. 10. Taking the words of 
Christ, in the plain and unequivocal language, used 
in the volume of inspiration, we must necessarily 
be changed by regenerating power, and become 
decided characters : for Christianity is more than 
theory ; the restored Christian is concerned in its 
importance, and is in duty bound to believe the 
whole truth, take up his cross, and follow Christ ; 
by neglecting of which duty, he loses the life 
he meant to save ; while the obedient Christian, by 
laying down his life, gains a life which he can- 
not lose — a happy one, which shall never end. 
From which we may reason, that if there are 
indispensable duties and gracious privileges enjoin- 
ed on all, by the command of God, requiring obe- 






192 REFLECTIONS AND CONCLUSION. 

dience to all, we therefore conclude, that God has 
graciously through Christ Jesus, extended his mer- 
cy to all, and upon all who believe, for there is no 
difference. It is the revealed will of God, and ac- 
cording to the perfections of his nature, and love to 
man, that he should be worshipped in spirit and in 
truth. " And apure offering offered to his name from 
the rising of the sun unto the going down of the 
same" Mai. ill. And that, through genuine obe- 
dience, the utility of his laws, should extend their be- 
neficial effects to all men, of whatever place or na- 
tion, where his name is recorded ; for true religion 
includes the interest of every man, in all its precepts 
and commands ; seeing that the Scriptures declare 
God to be loving to every man, and his tender 
mercies over all his works. 

Let us, my dear reader, while on earth, in the 
spirit of true christian obedience, live in faith and 
in the holy fear of God, and in the love of man, 
according to the true and kind sympathies of our 
proper nature ; bearing our cross with cheerful re- 
signation ; looking unto Jesus for the promised 
aids of life and light, love and power ; keeping our 
garments clean, that we may be found of Him in 
peace, without spot, and blameless. So prays your 
affectionate servant in the Lord Jesus Christ. 
Amen. George M'Cann. 



finis. 









Deacidified using the Bookkeeper process. 
Neutralizing agent: Magner ^xide 
Treatment Date: Oct. 2005 



LIBRARY OF CONGRESS 




01 



7 043 189 3 $ 




'N 



